Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	body_n	bread_n	drink_v	16,719	5	8.1794	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85542	Christians liberty to the Lords table, discovered by eight arguments, therby proving, that the Sacrament of the body and blood of our Lord, doth as well teach to grace, as strengthen and confirm grace, and so is common, as well to the outward Christian as to the inward Christian: occasioned by the contrary doctrine, taught by a strange minister in Woolchurch, on the 29th of June last. / By I.G a parishioner there. Imprimatur, James Cranford.	Graunt, John, of Bucklersbury.	1645 (1645)	Wing G1589; Thomason E296_30; ESTC R200217	18,658	23

bread and wine doth shew forth as in my Reply to his seventh Answer shall be more cleerely manifested so then notwithstanding all you have said in your seeming Answer the Argument stands in force against you in all its parts that whosoever affirmeth that they that give the Sacrament to wicked unregenerate men casts holy things to Dogs and pearles before Swine doth in so saying either willingly or ignorantly or both testifie that Christs practice in the case of Judas was against his commandment in Matth. 7. 5. which is blasphemy so to affirm for our Lord did give the bread and cup to Judas amongst the rest as before is more then probable and in so doing hee did not cast holy things to Dogs nor pearles before Swine Now it is very true the ignorant and scandalous are not fit to receive yet there is no rule from God or man that forbids them but the authority given to the Church to excommunicate them yet however they ought daily to be exhorted and admonished to repentance and faith His Answer to my sixth Argument I answer saith hee the first part of his Argument is not proved and therefore my denying it is my answering it To the second part of his Argument I answer saith hee that I have proved in the beginning of my Sermon that a man in Scripture is alwayes under that name to be understood a spirituall man so that the Scripture hee alledges is not to be understood of a naturall man but of a regenerated spirituall man And so as a naturall man cannot discern the things of God neither can hee discern the Lords body and therefore ought not to be admited to the Lords Table and so I have fully answered his sixth Argument saith hee if my memory faile mee not in the repetition say I. My Reply to his sixth Answer To the first part of the Answer I reply that I had thought he had so well known the Scriptures that when a man had spoke Scripture it had been as good a proof as to have quoted the Text and because the want of quoting the Text is the cause say you the Argument is not proved therefore reade and examine the Scriptures and then tell mee if it be not proved Simon Magus also believed and was baptized Acts 8. 13. who continned with Philip in the communion of all common ordinances as the Word Sacraments Prayer and the laying on of hands wondering to behold the miracles and signes which were done vers. 18. whose impenitent naturall estate the Apostle Peter doth declare notwithstanding vers. 21. And so it was with Demas Col. 4. 14. and Philemon vers. 24. which Text shews his like fellowship and communion with Gods people in the common ordinances notwithstanding in the 2 Tim. 4. 10. S. Paul shews his carnality and wickednesse and also S. John unmasks a great man in high place in the Church Diotrephes by name 3 John vers. 9. and as he loved so hee had preeminence who was so wicked that hee would not receive the Apostles of Christ nor the brethren and hindered and forbad them that would and excommunicated them through malice here 's a false Christian in great place and authority in the Church even a carnall naturall man and a prater against the Saints the best of Gods people and yet for all this not denyed to partake at the Lords Table for hee was the man that denyed others in such a case and condition were the false Apostles 2 Cor. 11. 13. Rev. 2. 2. false Prophets 1 John 4. 1. false Teachers 2 Pet. 2. 1. and false brethren 2 Cor. 11. 26. Gal. 2. 4. and the Apostles the Prophets the Teachers the Brethren although false yet all in common communion and fellowship in the Word Sacraments and Prayer c. So that now you see the first part of the Argument proved which you would not see before To the second part of his Answer I reply and as it consisteth of two parts so the Gentleman is mistaken in both And first for the name man he saith that in the Scriptures it is only to be understood of a spirituall man which to affirm is fond and ridiculous as before in the Introduction I have shewed and now more largely shall be cleered as Job 14. 1. A man that is born of a woman is of few dayes and full of trouble where Job means by the name man every naturall man as hee is born into the world and so saith Eliphas the Temanite Job 15. 14. What is man that he should be clean and he that is born of a woman that he should be righteous And again Job 5. 7. Man is born to trouble or labour as the sparks fly upwards as also Eccles. 7. 29. God hath made man upright but hee that is man hath found many inventions th●se and many other Scriptures make it cleer that naturall men as they are born of their mothers into the world are called men and therefore the ground and foundation of his doctrine is false as the doctrine is false And so likewise I shall prove in the second place that such a generall or unregenerate believing man may discern ordinary bread and wine that is ordained to feed and sustain our natures from the Sacrament of bread and wine that are signes of Christs body and blood the only spirituall food of our soules and so communicate of them also in this different respect whereunto they are appointed and to this doctrine the Apostle points in these words 1 Cor. 11. 22. What have yee not houses to eat and drink in that is for your ordinary food for you shame the Church of God to come to the Table of the Lord to eat to gluttony and to drink to drunkennesse What shall I say to you saith the Apostle for this I must reprove yee for saith he the Lord in the same night he was betrayed instituted the Sacrament of bread and wine the bread to signifie his body the wine his blood which body was broken and blood shed for you that is for mans salvation vers. 22 24 25. And our communicating in these shewes forth the Lords death and keeps it continually in our remembrance and therefore the bread and wine ought to be so known as to discern thereby the body of the Lord to do it in remembrance of Christ and thereby to shew forth his death and whosoever doth not so communicate is condemned in his own conscience for every man naturall and spirituall are capable of this knowledge of this discerning and in this respect and distinction the Lords Table differing from ordinary food may all naturall believing men receive it even the elect before regeneration as others having been baptized And thus to know and distinguish is to discern the Lords body in one sense as to eat Christs flesh and drink his blood by justifying faith is in a more excellent and spirituall sense so that by this distinction his answer is manifested to be no answer and my Argument

denominated the called of God they are so declared because the word of grace preaching Christ crucified had effectually wrought on them and called them And so also should from time to time call all others of all nations that are of the election of grace so that the Scripture is full and pertinent to prove the Argument as also the other Scripture Gal. 3. 1. of which he made no mention at all as my memory serves me although thereby the Apostle proves plainly to the Galatians that the truth was effectually taught to them by having Jesus Christ crucified evidently set forth before their eyes amongst them whereby the very strength of the Argument is proved that as the Word of Christ crucified spoken to the eare teacheth or is a means to work grace so also is the Sacrament of bread and wine that doth teach preach or manifest the same Christ crucified to the eye by which the heart is informed as by the eare His Answer to the third Argument To this hee answerd negatively also and as I remember found fault with the translation of the Scripture alledged by me for the proof of my Argument and said the words yee do shew the Lords death till c. is not truly translated for it should be shew yee c. My Reply to his third Answer This mans answer to this Scripture is like the answer that an Arrian made me not long ago to another Scripture I alledged against his blasphemous position of Arrianisme he maintaining that Christ was a meere man and that to affirm a Trinity in Unity of the Godhead was nonsense and ridiculous and contrary to reason nature learning and Scripture Will you be judged by Scripture said I yes said he whereupon I demanded what he thought of 1 Joh. 5. 7. There are three that beare record in heaven the Father the Word and the Holy Ghost and these three are one here said I the Scripture affirms the Trinity in Unity Oh Sir said he the Text it not truly translated for the word in the originall is they do agree in one I pray said I what other acceptation hath the word or how can you expresse it otherwise from the originall it is said he as truly to be translated they are one as they agree in one then said I your own mouth is witnesse for by your own words you have confirmed the Text so I say to this Linguist that in the Margin shew yee c. is the same in the Text yee do shew c. And therefore it is full for the same purpose for which I brought it and plainly proves that so often as the Supper of the Lord is celebrated the death of Christ thereby is manifested preached declared and shewed forth to the communicants the beholders and participaters of the bread and wine the signes of the Lords Body and Blood and this the Scriptures do cleerly and apparently teach and set forth to us if you consider the terms the Holy Ghost uses for that very end and purpose as that of our Lord which I alledged for the proof of my Argument Luke 22. 19 20. This is my body which was given for you this do in remembrance of me also this cup is the new Testament in my blood which is shed for you where by body we are to understand the bread that signifies his Body And so by cup signifying his Blood and in obeying his command to eat the bread and to drink of the cup the end and intent of eating and drinking is to commemorate his death and passion and so often as we do so eat and drink wee participate of that which manifesteth to us the new Covenant which is the only means that God hath ordained for salvation proved to us in these words This cup is the new Testament in my blood which was shed for you c. And by the apt lively visible signes to the eye of bread and wine is preached to us the new and living way which hee hath new made and consecrated for us through the vaile that is to say his flesh Heb. 10. 20. yea as apparently as it is preached and made known to the ears by words and as St. Luke so St. Matthew hath it thus This is my body c. this is my blood of the new Testament c. giving to the signes the very name of his body and blood that whosoever readeth or seeth the signes may be thereby taught the benefit of Christs death thereby purchasing for man-kinde repentance and remission of sins which as it is in his name preached to the ears by the word so manifested to the eyes by broken bread and powred out wine for the eye and ear are equall in-lets to the heart so that it is cleerly proved that the Sacrament of the Supper of the Lord doth as truly teach grace where it is not as it doth confirm it where it is His Answer to my fourth Argument To the fourth Argument hee saith the passage in his Sermon concerning Matth. 7. 5. was but by way of allusion to that Scripture My Reply to his fourth Answer He did so allude to that Scripture as that hee confidently affirmed that all wicked and unregenerated men were Dogs and Swine and whosoever did administer the Sacrament to such did therein cast holy things to Dogs and pearles before Swine therefore I say still that he that so teacheth directly orindirectly positively or consequently such a Preacher doth not understand the command of our Lord in Matth. 7. 5. neither did the Preacher by his seeming evasion answer the Argument but it stands still in every part of its strength against him for in the Scriptures all naturall men are not called Dogs and Swine but such as have been enlightened and have been made partakers of the Holy Ghost in its common gifts and having thereby received the truth in some measure and efficacie to be outwardly cleansed from the pollution of the world through the knowledg of our Lord Jesus Christ and yet turn from the holy commandment given unto them and become insnared intangled and overcome again with the pollution from which they were washed and again lick up the filth they had vomited these and such as these are Swine that wallow in the mire again and Dogs that return to their vomit 2 Pet. 2. 22. Heb. 6. 4 5 6. who as they discover themselves the way of censure and excommunication is to be used with them His Answer to my fifth Argument Against my fifth Argument bee peremptorily affirmed that Judas was not with the twelve when the Sacrament was instituted and administred and first for the proof thereof if my memory fail me not he told the Congregation that the translators of the Bible had not placed the 21. verse of the 22. chapter of Luke in the right place but they ought to have brought in those words of that verse next after the 16. verse And who affirmed that so it was in the originall the Greek Testament

secondly hee affirmeth that our Lords giving Judas the sop he gave him part of the Passeover Joh. 13. 30. who as soon as hee received it hee went away and so parted from the twelve before the Sacrament was instituted My Reply to his fifth Answer Now in stead of answering my Argument hee hath wronged the Scriptures and abused the translators of the Bible for such as have good skill in the Greek say that these words and behold the hand of him that betrayeth me is on the table with me in the Greek copy is the 21. verse and follows after the institution administration of the Sacrament as it doth in our English translation And that Judas was amongst the Apostles and had equall participation with the rest in the Passeover and Supper of our Lord this is probable by the testimony of all the Evangelists beginning with Matthew and so proceed according to the order of the Scripture Matth. 26. 20. Now when even was come hee sate down with the twelve among whom was Judas the traytor vers. 21. 23. 25. 26. who after Christ had blessed the bread hee gave it to the Disciples and vers. 27. After he had given thanks he gave the cup unto them saying drink yee all of it excepting none no not Judas And St. Marks testimony is as cleere as this Mark 14. 17. And in the evening saith he he came with the twelve and as they sate and did eate vers. 18. Jesus said Verily I say unto you one of you that eateth with mee shall betray mee that was Judas Iscariot And as they did eat vers. 22 that is Christ and his twelve Apostles Jesus took bread and blessed and brake it and gave it to them that is to the twelve and said Take eat c. And hee took the cup vers. 23. and wheu hee had given thankes he gave it to them and they all drunk of it saith the Text Now who were they all but the twelve that sate down with him and thus cleer is St. Lukes witnesse also Luke 22. 14. And when the hour was come saith hee hee sate down and the twelve Apostles with him Observe here is Judas amongst the rest and the Lord bids them deliver the cup amongst themselves vers. 17. there's Judas still and in vers. 19. Hee tooke bread and gave thanks and brake it and gave unto them saying This is my body which is given for you do this in remembrance of me there was Judas still and in the 21. vers. our Lord himself affirms it certainly Behold saith he the hand of him that betrayeth me is with me on the table so that you see there cannot possibly be fuller nor plainer words expressed then these instanced which prove Judas all this while with the twelve both at the Passeover and at the Sacrament And lastly St. Johns witnesse is as cleer as the rest if you compare them together even all the four Evangelists for although John doth not nominate the institution of the Lords Supper yet it is plainly included in the four first verses of the 13. Chapter in these words And supper being ended which words briefly contain all the particulars that the other three Evangelists at large set forth which is that at the Supper of the Passeover our Lord instituted the Sacrament the Supper of his Passion yea both of them before Supper was ended and therefore it is said in the 4. vers. hee riseth from supper that is our Lord and none else and he laid aside his garment and took a towell c. and with water washed his Disciples feet amongst whom he washt Judas with the rest therefore hee said vers. 10. yee are clean but not all vers. 11. for he knew who should betray him and therefore he said yee are not all clean so after he had washed their feet saith the Text and taken his gorments which hee had put off when hee did rise from them and was set down again that is with the twelve that had not risen from the table but sate still all the while he washed them and after he was sate down again he exhorted them to humility and brotherly love and that they should do one to another as hee had done to them and that his example should be their pattern saying If yee know these things happy are yee if you do them I speak not to you all I know whom I have chosen and then tels them of a Prophesie in the 41. Psalme that one that did eate bread with him should lift up his heel against him that is betray him And the Apostles hearing it was one of them here is Judas amongst them still Peter beckned to John to ask the Lord who or which of them it should be Jesus answered vers. 26. he it is to whom I shall give a sop or a morsel as it is in the margin and he gave it to Judas Iscariot the son of Simon and after the sop Satan entred into him Now that wee may see the true nature and consequence of these premisses and the consent of John with the rest of the Evangelists wee must remember that Matthew Mark and Luke all of them testifie that before the Passeover Judas went to the chief Priests and communed with them how he might betray the Lord into their hands and agreed with them for thirty pieces of silver so that Judas from that time sought his opportunity saith Matthew chap. 26. 16. and how he might conveniently do it saith Marke chap. 14. 11. and he promised saith St. Luke chap. 22. 6. to betray him cunningly and without tumult in the peoples absence therefore saith S. John chap. 13. 2. supper being ended the Devill now put into the heart of Judas to perform and make good his wicked bargain for his lamentable cursed wages but as yet it was a little too soon for the opportunity and therefore our Lord rises from them but there 's no mention of their rising and he washes them all yet Judas is still unclean though washed and our Lord sits downe with them again and now the time the conveniency voyd of multitude it being night and opportunity and all agree and being troubled in spirit our Lord reveals the treason to the twelve and upon their desire to know which of them it should be hee declares it by giving him a sop or a morsell for the fragments were not as yet taken away and so soon as Judas had received it the Devill then moves him to finish the treason so long before purposed and agitated and then quickly proceeds to execution I have been the larger in this Replication because I know many of whom I dare not but judge well of that are of opinion that Judas was not with the twelve at the institution of the Supper of the Lord and yet they all acknowledge that hee ate the Passeover with them which makes mee the more wonder at their exception because the Passeover shadowed out the same body and blood that the

CHRISTIANS LIBERTY TO The Lords Table Discovered by eight Arguments thereby proving that the Sacrament of the Body and Blood of our LORD doth as well teach to Grace as strengthen and confirm Grace And so is common as well to the outward Christian as to the inward Christian Occasioned by the contrary doctrine taught by a strange Minister in Woolchurch on the 29th of June last By I. G. a Parishioner there Matthew 26. vers. 20. Now when the Even was come Jesus sate down with the twelve Gal. 4. vers. 16. Am I therefore become your enemy because I tell you the truth Imprimatur JAMES CRANFORD LONDON Printed for Humphrey Robinson and are to be sold at the three Pigeons in Pauls Churchyard 1645. TO THE RIGHT WORSHIPFULL JOHN ROWLES Esquire one of the Honourable House of COMMONS of the High Court of PARLIAMENT SIR IT is above thirty yeeres since the Lord hath brought mee to be an inhabitant of Woolchurch And for the greattr part of this time the providence of God hath so ordered it that I have enjoyed your acquaintance which hath been profitable both to the outward and inward man although of late by reason of your great and high imployments for God and man there hath not been that personall society as heretofore yet I often see you to participate in the best and excellent places of sound Doctrine in the way of truth and salvation which with the knowledge I have of you hath often moved my heart and spirit to supplicate the God of heaven for you as for my self to whom it hath pleased God to make his Truth so known as to make mee a childe of it above twenty yeeres since which heavenly Principles had I so heeded and improved as I ought I might have been by this time a strong man in Christ Jesus How ever Sir I must confesse to you Gods mercies have been more and abundantly greater then my own miseries and notwithstanding mine own naturall indisposition and unaptnesse to the good and streight way of the Lord yet hee hath so magnified his good will and compassion as thereby to make mee one though the least of his Disciples who therefore cannot nay dare not but speak the things I have seen and learned of him notwithstanding the Crosse and persecution that attend on the obeying and declaring the truth a part whereof you may see if you please to take view of these few ensuing lines where you may observe that the testifying to the abundant mercy of our Lord Jesus Christ manifested in the Sacrament as in the Word even for this many are offended and rise up against mee and do as much as in them lies to make the world believe that though they know me yet they know me not so as that I am seen and not discerned and yet I fear not for to speak though I care not to be known except to you and the whole houshold of faith to whom the Lord continue his love and goodnesse which shall be ever the prayer of him who is truly yours and theirs J. G. An Introduction to the Arguments shewing the cause of their writing HEaring many corrupt doctrines delivered in Wool-Church by a stranger where I am a Parishioner the knowledge of the truth moved mee to write these eight Arguments below specified thereby to vindicate Gods great Bounty and free Grace set forth to man-kinde by the Sacrament of the Bodie and Blood of our Lord as well as by the Word preached His Text was these words of the Apostle But let a man examine himself and so let him eat 1 Cor. 11. 28. affirming that the Apostle here by the name man spake only of a spirituall man and that the Scriptures do in no place call a naturall man by the name of a man alledging Jer. 5. 1. to prove it with divers other Scriptures and affirmed that naturall men all of them always are denominated by the name of beasts as Serpents Vipers Wolves Dogs Swine beasts after the manner of men c. Now to deliver this without the due distinction the Scriptures make is very false and contrary to our Lords own doctrine Joh. 3. 5. Except a man be born again c. meaning by the name man a naturall man as also the Apostle 1 Cor. 2. 9. Now see his doctrine as strange to the Scriptures as the Preacher was to mee for it is beyond exception that as our Lord so his servant means by the name man naturall men And as the misunderstanding of the Scripture is the ground of all errour and schisme so from these premisses he drew this strange conclusion that one in nature and unregenerated ought not to be admitted to the Supper of the Lord and because hee had no plain Scripture that forbids a naturall man which hath received the faith to believe and to be baptized therefore he falsly affirmed that John the Baptist Mat. 3. 7. forbad the Pharisees and Sadduces to come to his baptisme and so argued from the lesser to the greater that if Baptisme which is the lesser ought to be denyed to impenitent men much more the Sacrament which is the greater ought to be denyed naturall men and this hee sham'd not to affirm although there be not one word in the Text of Johns denying the Pharisees and Sadduces and so went on to shew many Reasons why naturall men ought not to be admitted to the Lords Table First saith hee because a naturall man cannot discern what the Sacrament shewes forth Secondly because all naturall men are Serpents Vipers Dogs Swine cruell and savage beasts to whom the holy and precious things of the Sacrament ought not to be given for naturall men saith he are no more capable of them then the beasts that perish Thirdly because all naturall men are forbidden to come as Christ in another case said Mat. 5. 23 24. If thou bringest thy gift to the Altar and remembrest thy brother hath ought against thee go first and be reconciled to thy brother and then come c. in which Reason this yong Minister did not remember that our Lord here speaks of a brother not naming him a naturall unregenerated man neither is it to be understood only of the Sacrament for there we come rather to receive then give Fourthly because saith he every naturall man that comes to the Sacrament is that man Matth. 22. 11 12 13. that had not on the wedding garment who therefore speechlesse was cast into utter darknesse which if this be so then all the unregenerate elect in receiving the Sacrament are in that case and condition so that none of them by his reasoning shall be converted if they receive the Sacrament but condemned which is blasphemy to affirme and all that have heretofore received it before regeneration shall perish Fifthly because whosoever giveth the Sacrament to a wicked naturall man doth therein cast the childrens bread to Dogs Sixtly because the Sacrament was ordained only to confirme Grace and not at all for

the begetting of grace as bread is not given to beget but to sustain a man Seventhly hee that comes to the Lords Table being unregenerate is that fathers son Mat. 21. 30. saying Go and went not His Uses following did aggravate his Doctrine and Reasons as it follows also he did affirm that the damned shall cry out of hell to such Ministers as have delivered the Sacrament to such naturall men here in their life-time and shall say Thou gavest me my damnation in giving me the Sacrament for I was blind and saw it not dead and discern'd it not and therefore wo be to you that have given mee my eternall confusion and destruction with many more of these and the like strange and fond expressions of his own vision invented by his own brain contrary to Gods truth hee concluding these vanities with such a seeming confidence as no man could contradict or gainsay but assured himself that every one that heard him were satisfied with the cleere truth of this dark light urging it on the Congregation again and again with these or the like words Now I hope there is none but who are fully satisfied whose importunities for mistakings where no lesse then an engagement to mee which understood their falsenesse to make these opposing Grounds presently turning them into eight Arguments proving thereby that the Sacrament of the body and blood of our Lord ought not to be denyed to any that receive the common faith and outward Baptisme except in the case of excommunication and in that respect the spirituall as well as the carnall may be excluded 1. He that preacheth that the Sacrament of the Lords Table doth not as well teach to the begetting of grace as the confirming of grace hee is ignorant of the nature of the Sacrament and of the Word of God but so it was preached at Woolchurch on the 29th of June 1645. Ergo 2. If by the preaching the Word Christ crucified be the means to beget grace then the visible manifestation to the eye as well as to the eare of the signes if his death are the means of begetting of grace also But by the preaching of the Word to the eare Christ crucified is manifested or set forth for the begetting of grace Gal. 3. 1. 1 Cor. 1. 23 24. Therefore the visible manifestation of the signes of Christs death are for the bagetting of grace also 1 Cor. 11. 26. Matth. 26. 28. 3. If Gods Word say So often as you eat this bread and drink this cup yee do shew the Lords death till he come then the Sacrament doth teach grace to be received by Christ as well as confirm the grace already received but the Apostle so saith 1 Cor. 11. 26. therefore hee that teacheth otherwise is ignorant of the Scripture and of the nature of the Sacrament as also it is proved Luke 22. 19 20. Matth. 26. 28. 4. He that teacheth that whosoever giveth the Sacrament of bread and wine to a naturall man although hee believe the Scriptures and be baptized doth hereby cast holy things to Dogs and pearles before Swine such a Preacher doth not understand the command of our Lord in that place Matth. 7. 6. But so it was taught in the place and time above said Ergo 5. Whosoever so teacheth as aforesaid doth either willingly or ignorantly or both testifie that Christs practice was against his commandment which is blasphemy so to affirm but so it was affirmed in Woolchurch in the time and place above said Ergo For hee gave the bread and cup to Judas amongst the rest of the twelve Matth. 26. 20. to the 30th verse Luke 22. 14. to the 22. verse John 13. Mark 14. 17. to the 25. verse and in so doing hee did not cast holy things to Dogs nor pearles before Swine 6. If the Scripture shew to us that all that had the common or historicall faith to believe Jesus Christ come in the flesh had admission after baptisme to the Lords Supper and so by and through the common gifts of Gods Spirit might examine themselves and discerne the Lords body according to the Apostles meaning 1 Cor. 11. 28. then he that restrains it to the spirituall Christian only presumes above what is written but at Woolchurch the place and time above said the restraint was affirmed Ergo 7. If the Paschall Lamb to the Jewes were the same that the Supper of the Lord is to Christians then all Christians are to have the same liberty as the Jewes both outward and inward carnall and spirituall Exod. 12. 47. But the Supper of the Lord is the same in effect as the Passeover 1 Cor. 5. 7. Heb. 11. 28. of the which the carnall Jewes were to communicate as well as the spirituall Ergo carnall Christians may communicate as well as spirituall Christians 8. He that teacheth that whosoever delivereth the Sacrament to a wicked unregenerated man delivers to him his damnation preacheth a devillish doctrine for therein he condemneth the Lord of life for the Word and Sacraments are not properly the causes of mens damnations in themselves but casually and accidentally But so it was affirmed in the place and time abovesaid that whosoever delivereth the Sacrament to a wicked unregenerate man delivers to him his damnation Ergo he that so teacheth preacheth a damnable and devillish doctrine These Arguments were delivered to the Preacher by the Clerk some two days after his Sermon and the next Lords day after Prayer in the Pulpit he did declare to the Congregation that hee had received divers Arguments against the doctrine hee had taught them the Lords day before and that they may the more cleerly be answered saith hee I will make repetition of what I delivered before unto you verbatim and accordingly did repeat two thirds of his Sermon or thereabouts some of the said particulars hee in repeating delivered with more caution then before other things hee wholly omitted and when he had finished his repetition then he drew forth the Arguments with Answers written to every one as he affirmed although indeed and in truth not any one of them were answered And notwithstanding his publike notice in the Pulpit that whosoever would might have copies yet my importunitie these nine or ten dayes together cannot procure his Answers that I might make my Replication thereby to open the Scriptures that prove my Arguments As also to shew the weaknesse and invalidity of his Answers although I have promised money for the writing thereof and as yet hee will not avouch them notwithstanding his publike vaunting at the first yea my importunity was such as that he passed his faithfull promise to me before a friend in private that within two dayes after I should have them but I understood he was prevented by some parishioners that in affection towards me are dissented wherfore I am forst to call them to mind by my memory which he read written to the auditory His Answer to my first Argument To the first saith hee I answer that the

the like another said he is a foole to meddle with that he understands not for saith he he hath not the tongues and without them it is impossible he should understand the Scriptures this man although an Elder did not remember that the Apostle saith To one is given the gift of Prophesie to another the gift of Tongues by the same Spirit 1 Cor. 12. 10 11. Another said I was an enemy to all goodnesse and threatened me I should answer it before Authority so I heard and have born the defamings of many amongst which some were my familiars And between the Church and my house one told me Now you are met withall you are repayd now to whom I answered according to the old Proverb one tale is good till another is heard and the Scripture saith said I he that is first in his cause seems just which opprobrious behaviours and reproachfull expressious I have born wth patience both in the time of the assembly and ever since and so will continue without opening my mouth against them and conclude with an exhortation to Ministers and people concerning the receiving the Communion For although there be no rule in Scripture that gives any one particular Minister order to restrain any from the Lords Table that believe and are baptized except the authority given to the Church in case of excommunication as at first is signified yet the Scriptures do plentifully testifie that faithfull Minsters ought to watch over the flock of Christ to teach instruct and admonish the people to learn know and understand the meaning of all Gods ordinances and instructed in our own estates and conditions as John the Baptist exhorted the Parisees and Sadduces Mat. 3. 7. and that except we be betterred by them that which is ordained for our eternall life will be found to be to our eternall death and therefore Ministers ought to be apt to teach upon all occasions in season and out of season to shew and open to the Congregation what Prayer is in it self and that the people ought to joyn their affections to the plain truth hee should pronounce to God in his own and the peoples behalf so likewise that the Scriptures and truths opened and discovered by them is no lesse then the Word of God that shall judge us at the last day and therefore that all attention should be given to it with feare and trembling and that the end of our hearing should be to know obey it so also as touching the Sacraments that of Baptismes to declare the doctrine of Baptismes which the Scriptures cleerly teach and distinguish of so also the Sacrament of the Body and Blood of our Lord that for as much as it is Gods great mercy and goodness to give unto us those visible signs of his body and blood which are living representations of his death and passion and that as he is the propitiation of the sins of the elect of God called and justified whose hearts are purified by faith in his blood who thereby eat his flesh and drink his blood spiritually and so have eternall life in them So also Gods Word teacheth us that his blood is the propitiation of the sins of the whole world 1 Joh. 2. 2. And therefore as every naturall man renders their salvation so they are to examine themselves and prepare their hearts by repentance so to come to the Sacrament as to finde Jesus Christ to become their spirituall life as he is life and food both to such as are regenerated so that all and every mans coming to Gods Ordinances may be endeavoured to be for the better and not for the worse and also Ministers ought to have compassionate affections towards the people even as a Nurse towards the Babe on her breast and as a tender mother towards the childe of her womb and in all their wayes seek them and not theirs so that all bitternesse and pride be avoided and that the Congregation may see that they sincerely seek the salvation of the people and also the people must know that holy and faithfull teachers ought to be had in double honour both by countenance and maintenance that the glory of God and mans salvation be promoted and thus and so admonisheth he that is the Lords and thine in him J. G. The Prophets prophesie falsly and the Priests beare rule by their means and my people love to have it so saith the Lord Jer. 5. 31. FINIS 1 Cor. 15. 23.