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lord_n	damnation_n	drink_v	eat_v	10,899	5	8.2264	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87512	The want of church-government no warrant for a totall omission of the Lords Supper. Or, A brief and scholastical debate of that question, which hath so wonderfully perplexed many, both ministers and people. Whether or no, the sacrament of the Lords Supper may (according to presbyterial principles) be lawfully administred in an un-presbyterated church, that is, a church destitute of ruling elders. Wherein the affirmative is confirmed by many arguments, and cleared from objections, especially such as are drawn from the unavoidablenesse of mixt communions without ecclesiastical discipline. / By Henry Jeanes, minister of Gods Word at Chedzoy in Sommerset-shire.	Jeanes, Henry, 1611-1662.	1650 (1650)	Wing J511; Thomason E618_6; ESTC R202652	58,879	80

do good to men for the curing of their evils Tombs of scandalizing pag. 167 168. for the farthering of Vertue in them Wherefore when Prudence sheweth that such actions will be fruitlesse in respect of the end or contrariwise harmfull they are to be forborne But now the administration of the Lords Supper is an un-Presbyterated Church is not only fruitlesse but harmfull unto the wicked a Minister reacheth out unto them but their poison they eat and drink their own damnation For answer unto this The great good and unspeakable benefit that redounds to the Godly by administration of the Lords Supper is a stronger and more binding Argument for administring it then the harme which comes unto the wicked thereby is for a totall forbearance or seldome and rare administration thereof To cleare this Two things are to be proved First That the great good and unspeakable benefit which redounds unto the godly by the administration of the Lords Supper is a convincing and should be a prevailing Argument for a Minister to administer it unto his stock notwithstanding the harme which comes unto the unworthy receivers who intrude against the will both of the Minister and the godly of his Congregation Secondly The harme which comes unto the wicked by the administration of the Lords Supper is a very weake and insufficient Argument to conclude a totall forbearance or a seldome administration of the Lords Supper to be warrantable The first is apparent from the end of the Lords Supper Secondly the duty of a Pastor Thirdly the end of the Pastorall Office First Next unto God and Christs glory the good of the Saints was the maine end of this Sacrament It was principally intended for the godly for their use comfort and edification and therefore they are not to be deprived of it although it is much against their wils accidentally prejudiciall unto wilfull and presuptuous intruders Secondly the duty of a Pastor is to feed the Church of God which he hath purchased with his own bloud with the food of the Sacrament as well as the Word Acts 20.28 Now we may do good to some though evill by accident thereby redound to others without our default Nay we must do that good unto which our Calling obligeth us let the issue or event of it unto others be what it will or can be Thirdly The end of the Pastoral Office is as you may see Ephes 4.11 12. for the perfecting of the Saints for the edifying of the body of Christ and therefore a Minister is diligently and frequently to use all meanes which Christ hath instituted for this purpose Of which the Lords Supper is one Neither is he to forbeare the use of such meanes because some without his fault and against his will by their abuse of them contract guilt and pull vengeance upon themselves And this brings me unto the second thing That the harme which comes unto the wicked by the administration of the Lords Supper is a very weak and insufficient Argument to conclude a totall forbearance or seldome administration of the Lords Supper to be warrantable And for this I shall give you these three reasons in which I shall presuppose that which I have already proved in my clearing of the Command The first reason Because a Minister is not guilty of nor accessory unto this harme which comes unto the wicked For in administring the Lords Supper unto his flock he doth but his duty and we suppose besides that he hath done his utmost for prevention of their unworthy receiving Secondly A Ministers totall forbearance or a seldome administration of the Lords Supper is a culpable occasion and so consequently a morall cause of the harme redounding unto the godly thereby For it is a neglect of an Ordinance enjoyned by Christ Thirdly if the accidental harme which comes unto the unworthy receiver can of it self without some other ground legitimate a neglect of administring the Lords Supper then there can be no certaine Rule given when a Minister is to administer the Lords Supper in any Church whether Presbyterated or un-Presbyterated And indeed this plea of harme accrewing unto unworthy receivers by the Lords Supper will hold as wel in a Presbyterated as an un-Presbyterated Church For if the Major part of Church-Officers be corrupt scandalous and unworthy receivers may be tolerated and so the Lords Supper may do them harme not good Shall the Minister then wholly refrain from administring the Lords Supper Unto this also you may adde That scandalous persons may be known to be such unto the Minister and yet he may not be able by sufficient testimony to prove them to be so In such a case he knoweth that these scandalous persons will without a miracle eate and drinke their own judgement and yet I hope you will not say that for this he is to forbeare dispensation of the Lords Supper untill their scandall can be detected either by proofe or their own confession And this of the first Argument The Commandement we have for the administration of the Lords Supper What if some did not beleeve saith the Apostle Shall their unbeliefe make the faith of God without effect Rom. 3.3 We may say What if some receive the Lords Supper unworthily shall their unworthy receiving make the Lords Command for administration thereof without effect In a second place we are to come to the Examples we have in Scripture for the administration of this Sacrament The second Argument ab Exemplo Now there is not throughout the whole Scripture any one example of the Omission of the Lords Supper in an un-Presbyterated Church And therefore there can lye upon us no Obligation from example for omission thereof But we shall argue from Examples not only negatively but also affirmatively and enquire what Patronage the administration of the Lords Supper in an un-Presbytera●ed Church hath from them The first example that I shall instance in shall be that of the first administration of the Lords Supper by our Saviovr which was a patterne of all after-administrations and therefore most exact and perfect in point of essentials It wanted nothing essentially belonging unto the administration of the Lords Supper Whereupon it is that Paul 1 Cor. 1.23 disclaimes all obtruding of additionals unto the Precept and Practise of our Saviour herein I have received of the Lord saith he that which I delivered unto you But now it was by Christ administred unto a Church which was not Presbyterated If we understand the Terme in regard of Ruling Elders And therefore to have Ruling Elders in a Church is not essential but accidental unto the administration of the Lords Supper And therefore the meere absence or want of them especially when it is by the default of others only is no sufficient bar against administration of the Lords Supper I confesse that we cannot conclude exclusively from Christs Example That the Lords Supper ought to be administred only in an un-Presbyterated Church a Church void of Ruling Elders

propriis signis discernuntur civitas nobilis aliquo signo donati consuevit ut civitas Romana penula dignitas militaris accinctione gladii ossicium traditione virgae vel clavium ex quibus omnibus calligitur quod Sacramenta fuerunt necessaria homini post lapsum ad hoc ut discerneretur esse civis spiritualis Hierusalem de grege domini es de militâ ●jus Alexand. Alenj Par. 4. q. 1. m. 2. ar 2. such as our Churches generally in England are true Churches and therefore should have the marks of a true Church Now administration of the Sacraments hath been always counted amongst the marks and signes of a true Church by such as have written concerning the marks of the Church against Papists as also by the old non-Conformists writing against those of the separation Many of them have gone so farre as to reckon the Sacraments amongst the essential notes of the Church Which assertion is explicated the best and clearest by Ames that ever I read in any Adhibentur istae notae saith he scilicet vera praedicatio Evangelii legitima administratio Sacramentorum legitima disciplina non ad veram Ecclesiam militantem quoad essentiam ejus internam certo necessario declarandam sed ut visibilem aliquem coetum designandum qui est Ecclesia particularis ex instituto Christi formata But the Church ought to use these marks which God hath appointed to distinguish her from the companies of Infidels and Pagans as also from the Assemblies of Antichrist though they be not simply essential and reciprocal Mine Argument therefore stands in its full strength though the Lords Supper were not an essentiall mark of the Church The second Argument shall be taken from the example of an●un-Presbyterated Church Ab Exemplo Suppose divers Christians of severall Countryes yet understanding one language should casually be together in some sea town of Turky Africa c. destitute of a constant minister now suppose some godly Minister should come on shore to them out of some ship who on make no long stay with them I would willingly know whether they may not receive the Lords Supper from him and he administer it to them if they may then we have one instance of an un-Presbyterated Church capable of the administration of the Lords Supper And the truth of an universal negative is overthrown by one particular affirmative I might also instance in Churches under the extremity of persecution when the Saints have no constant abode but are always in a wandring and flying posture from city to city though by the extream rage of the Persecution Churches un-Presbyterated have not opportunity to forme themselves into a Presbytery and in Churches Presbyterated the Ruling-Elders are so scattered as that they cannot convene in an Ecclesiastical Court shall the People of God now in such a case be denied the comfort of the Lords Supper because the world frowns on them shall therefore the Pledges of Gods favour be denied unto them what is this but to adde affliction to the afflicted The last Argument strikes against the only reason pretended The 3. Arg. à comparatis for forbearance of the administration of the Lords Supper in an un-Presbyterated Church which is because scandalous Persons cannot there be excluded from the Lords Supper And it is taken from a comparison of an un-Presbyterated Church with such a Presbyterated Church wherein there is either neglect or mal-administration of discipline It is drawn à similibus and built upon this maxime Similium similis est ratio si similia spectentur quâ talia sunt seu quatenus similia sunt quoad illud tertium in quo sit comparatio There is a likenesse as to the matter of sinful mixtures betwixt an un-Presbyterated and a Presbyterated Church wherein there is either neglect or mal-administration of discipline In such a Church there will in all likelihood be sinful mixtures for we suppose the major part of Church-officers to be corrupt and likely to give countenance to scandalous and wicked Persons to tolerate them in Church-Communion to admit them unto the Lords Supper but now for these mixtures the administration of the Lords Supper is not to be forborn in a Presbyterated Church therefore these mixtures are no sufficient argument against the administration of the Lords Supper in an un-Presbyterated Church That the admission of scandalous Persons to the Lords Supper in a Presbyterated Church is no ground or warrant to forbear the administration thereof may be made good by instancing in the Church of Corinth where there were schismes and contentions 1 Cor. 1.12 13. Envying and strife 1 Cor. 3.3 An incestuous Person not cast out of Church-Communion 1 Cor. 5. Going to law with the brethren before infidels eating at the idols Table 1 Cor. 8. denying of a fundamental point of faith the Resurrection of the dead 1 Cor. 15. And to give an instance more especially pertinent to the question in hand many of them came to the Lords Table drunken 1 Cor. 11.21 and so did eate and drink damnation Notwithstanding this deluge of corruption the Sacrament was administred and the Apostle gave no direction to the contrary though he treated purposely and at large touching abuses about the Lords Supper and gave them directions for reformation of them delivering whatsoever he received of the Lord touching this Argument It is plaine therefore that forbearing the Lords Supper in such a case is no Apostolical practice If this Tenent of our Antagonists were true the easiest and more proper remedy that the Apostle could have advised them to was to lay aside the Lords Supper untill either the Church guides became more watchfull or the Church Members more reformed in lives and Conversations But now the Apostle falls upon other Remedies of this abuse First He cals upon the Church guides to cast out the scandalous 1 Cor. 5. and then Secondly He exhorts private members to examine themselves and so eate of this Bread and drink of this Cup. From the first remedy we may supplying some Propositions conclude That in Un-Presbyterated Churches Ministers should use their utmost endeavours for a Reformation for thee setting up of Presbytery in their Churches that may exclude scandalous persons from the Lords Supper But a totall forbearance of the Lords Supper and an endeavour of reformation are things widely different That this Argument thus drawn a comparatis may appeare in its full strength I shall desire you to consider what our Divines argue hence against separation in case of sufferance of scandalous persons in Church Communion and you will find that mutatis mutandis it will serve our turne against this Non-administration or totall forbearance of administration c. Before I meddle with Objections I shall first premise some Concessions which may save the labour of alleadging many Arguments in which there is that Fallacy which is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignoratio Elenchi a proofe of that

they either misgovern or neglect the exercise of discipline and by the Church if she in case she be unsetled and un-reformed do not endeavour the choice of Church-officers But there can be no rule broken by the Minister herein who hath done his duty for the keeping of them off for he had never any Rule or Command given unto him for denyal of the Lords Supper unto unworthy Persons that are not such Juridically or for delay and suspension of the Lords Supper in case an Eldership be not set up in a Congregation In modo recipiendi Sacramenti saith Suarez duo possunt considerari unum est ex parte ipsius Sacramenti scilicet quod vere integrè cum debitis circumstantiis fiat Aliud est ex parte effectus Sacramenti consequenter ex parte dispositionis suscipientis quae ad effectum est necessaria In tertiam part Thom. disp 17. sect 2. Now if a Minister give the Sacrament unto known unworthy Persons that are not such Juridically there is not hereby any transgression of the rule of Christ in regard of the Sacrament it selfe which notwithstanding this may fully and entirely be administred according to the command of Christ But there will follow a transgression of the Rule of Christ hereby in respect of the effect of the Sacrament and consequently the dispositions and qualifications required in receivers to make the Sacrament effectual but this is not a fault chargeable upon the Minister if he do his best to prevent it More plainly Corruption and defects or breaches of the command and rule of Christ in the administration of the Lords Supper are of two sorts Material or Personal First material when the Worship it self is corrupted as in the Popish maste where there is but one element Secondly Personal when the Worship it self is in every respect pure but the Persons communicating wanting in requisite qualifications the former are chargeable upon the Minister administring the Lords Supper not the latter so he prevent them as farre as in him lyeth Secondly it is objected that upon a Ministers giving of the Lords Supper unto known wicked Persons there will necessarily follow a pollution and a prophanation of that sacred ordinance the giving of it therefore unto them is a sin For answer The Lords Supper and so we may say the like of other Ordinances may be said to be polluted either intrinsecally or extrinsecally Intrinsecal pollutions are in ordinances themselves when they are so corrupted that whosoever partakes of them in the very partaking cannot but break Gods order And so the Lords Supper is polluted in the Popish Masse where the bread is adored where they have but one Element directly against Christ his institution Extrinsecal pollutions or prophanations of the Lords Supper and we may say the like of other ordinances are when for want of due qualifications they become sin unto the unworthy receiver even as the Prayers of the wicked are an abomination to him The Toleration of Drunkards and Swearers in the Lords Church and at his Table infecteth and is apt to leaven all with their evill conversation but doth not leaven the worship unto the fellow-worshippers Nor is the sin of private Persons yea nor of the Ministers who have no power to helpe them Rutherford in his due right of Presbyt But now these pollutions of the Lords Supper by unworthy receivers do not defile the Lords Supper in it self nor to others who receive it worthily He that eateth and drinketh unworthily eateth and drinketh damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to himself not to others This distinction thus premised First the consequence of the Argument in the objection is denyed because the pollution and prophanation of the Lords Supper that the objection speaks of is extrinsecal not in the Sacrament it self but only in the unworthy receiver And again we suppose that the Minister hath used all lawful likely means to prevent it And therefore it is without his default Secondly the Argument will hold against giving the Sacrament unto a secret and hidden sinner that is known only unto the Minister for such a one pollutes and prophanes the Sacrament as well as the open and known sinner and yet those who dissent from us will not affirme that the giving of it unto such a one is unlawful Thirdly it is objected that a Participation of or Communion with the sin of others is a grievous sin 1 Tim. 5.22 Be not Partakers of other mens sins keep thy self pure But to give the Lords Supper to a known wicked Person is to partake of his sin of unworthy receiving and therefore it is sinfull For answer first when other mens sins follow accidentally upon the performance of my duty this is no participation of other mens sins 2ly a man can't be said to partake of the sins of others Nullus te net u ut non alterius peccati particeps sit facere quod injustum injustum autem illud foret si ille solus arripiret sibi potestatem quam societati Presbyterorum crediderit Deus Bowls p. 192. when he hath used all due and obliged diligence for prevention and hinderance of them A man is only to do all that he can by his calling by Warrant and Commission from Christ to prevent sin in another A Minister therefore to prevent unworthy receiving in scandalous Persons is not to passe the bounds of his calling to play the Pope and usurp that power which God hath seated only in the Eldership Power being wanting the will stands for the deed 2 Cor. 8.12 This is also acknowledged by Mr. Gillespy lib. 3. cap. 15. The suffering of a mixture of known wicked Persons among the Godly in the Church doth sometime defile us with sin sometime not It doth not defile us when we use all lawful and possible remedies against it and namely when we exercise the discipline of excommunication and other Church-censures saith Augustine lib. contra Donatistas post collationem cap 4. Tom. 7. But it doth defile us and we incurre sinne and wrath when the means of redressing such known evils are neglected indisciplinata patientia it is Augustines word so to bear with wicked men as not to execute discipline against them that certainly makes us partake of their sin I mean in a reformed and well-constituted Church where the thing is feasable but where it cannot be done because of persecution or because of the invincible opposition either of authority or of a prevalent prophane multitude Minister per se loqu●ndo non potest dare Sacramentum indgno ne cooperetur peccato illius Ratio est quia qui indignè recipit Sacramentum peccat mortaliter Ergo qui cooperatur ad talem receptionem cooperatur ad peccatum At nemo magis cooperatur ad talem receptionem quam Minister qui dat Sacramentum Becanus Nulla potest esse major cooperatio ad recipiendum quàm ipsumet dare Suarez we have only this comfort left us Blessed are