and by all means avoide fellowship familiaritie Marriages and military confederacies with known wicked persons and such as are of a false or hereticall Religion I shall branch forth this matter in five particulars which God forbade to his people in reference to the Canaanites and other heathens which also partly by parity of reason partly by concluding more strongly will militate against confederacies and conjunctions with such as under the profession of the Christian Religion do either maintain Heresies and dangerous Errors or live a prophane and wicked life First God forbade all Religious Covenants with such and would not have his people to tolerate the gods images altars or groves of idolaters Exod. 23. 32. and 34. 13. Deut. 7. 5. Iudg. 2 2. And although the letter of the Law mention this in reference to the Canaanites yet the best reforming Kings of Iudah applyed and executed this Law in taking away the groves and high places abused by the Iewes in their superstition And what marvell If such things were not to be tollerated in the Canaanites much lesse in the Iewes Theodosius is commâ—…nded for his suppressing and punishing Hereticks 2. God forbade familiar conversation with these heathens that they should not dwell together with his people nay not in the land with them Exod 23. 33. lest one of them being familiar with an Israelite might call him to a feast and make him eat of things sacrificed to idols Exod. 3. 15 Compare this with Iud. 1. 21. Psal 106. 35. Now the Apostle layeth much more restraint upon us from conversing eating and drinking with a scandalous Christian 1 Cor. 5. 11. then with a Pagan or unbeleever 1 Cor. 1. 27. There is a conversing and companying with wicked persons which is our affliction not our fault that is when we cannot be rid of them do what we can 1 Cor. 5. 10. which is an argument against separating and departing from a true Church because of sâ—…andalous persons in it The Apostle gives this check to such go where they will they shall finde scandalous persons all the world over There is again a conversing and companying with wicked persons which naturall and civill bonds or near relations or our calling tyeth us unto as between husband and wife Parent and Child Pastor and People Magistrate and those of his charge But wittingly willingly to converse have fellowship either with hereticall or prophane persons whether it be out of love to them and delight in them or for our owne interest or some worldly benefite this is certainly sinfull and inexcusable If we take care of our bodily safety by flying the company of such as have the plague yea if we take care of the safety of our beasts and would not to our knowledge suffer a scabbed or rotten sheep to infect the rest shall we not much more take care of our own and neighbours souls by avoiding and warning others to avoide the fellowship of the ungodly whereby spiritual infection comes Remember it was but a kinde visite of Iehosaphat to Ahab which was the occasion of ingageing him into a confederacy with that wicked man 2 Chron. 18. 2 3. 3 God forbade conjugall Covenants or Marrying with them Exod 34 16. Deut 7 3. The rule is the same against matching with other wicked persons whether Idolaters or professing the same Religion with us We read not of Idolatry or any professed doctrinall differences in Religion between the Posterity of Seth and the posterity of Cain yet this was the great thing that corrupted the old world and brought on the flood that the children of God joyned themselves in Marriage with the prophane Gen 6 1 2 3. Iehoram married not an heathen but the daughter of Ahab but 't is marked he did evill as did the house of Ahab And what is the reason given for this For the daughter of Ahab was his wife 2 Kings 8 18 and by and by vers 27. the like is marked of Ahaziah the son of Iehoram who did evill in the sight of the Lord as did the house of Ahab for he was the son in law of the house of Ahab The Apostle Peter supposeth that Christians marrie such as are heirs together of the grace of life 1 Peter 3 7. see also Pro 31. 30. 4. God forbade his people to make with the Canaanites foedus deditionis or subactionis or as others speak pactum liberatorium he would have his people shew no mercy to those whom hee had destinate to destruction Deut. 7. 2. Herein Ahab sinned making a brotherly Covenant of friendship with Benhadad when God had delivered him into his hand 1 Kings 20. 32 33 34. So in all Christian common-wealths the Magistrate Gods vicegerent ought to cut off such evill doers as Gods Word appointeth to be cut off Davids sparing of Ioab and Shimei being partly necessitate thereto partly induced by politicall reasons whereof he repented when he was dying nor could his conscience beat-ease till he left a charge upon Solomon for executing justice upon both Ioab and Shimei 1 Kings 2. 5 6 7 8 9. are no good presidents or warrands to Christian Magistrates to neglect the executing of justice 'T is a better president which David resolveth upon more deliberatly Psal. 101. 8. I will early destroy all the wicked of the land that I may cut off all wicked doers from the City of the Lord. Marke this all of what degree or quality soever without respect of persons and that early and without delay Lastly and even Ioab himself was so far punished by David that hee was cast out of his place and command 2 Sam. 19. 3. 20. 4. 5. The Law is also to be applyed against civill Covenants not of peace or of commerce but of warre that is a League offensive and defensive wherein we associate our selves with idolaters infidels hereticks or any other knowne enemies of truth or godlines so as to have the same friends or enemies A covenant of Peace or commerce with such may happen to be unlawfull in respect of some circumstances as when Peace is given to those Rebells Murderers Incendiaries in the Kingdome who by the law of God ought to be destroyed by the hand of Justice or when commerce with idolaters is so abused as to furn sh them with the things that they are known to make use of in their idolatry But as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confederacy ingageing us into a Warre with such associats t is absolutely and in its own nature unlawfull And I finde it condemned by good Writers of the Popish party of the Lutheran party and of the Orthodoxe party Some of all these are before cited What holynesse God required in the Armies of Israel see Deut 23. 9 11 12 13 14 we may well argue as Isidorus Pâ—…lusiota doth lib. 3 Epist. 14. If the Law was so severe against such uncleannesses as were not voluntarie how much lesse would God suffer such as did voluntarily and wickedly defile
new not so when the doctrine is not new cannot here help them 3. Thes Teachers are distinguished from those who are taught Every man may not be a Teacher It is a peculiar and particular calling and it is no part of the generall calling of Christians Therefore both here and Gal 6. 6. there is such a distinction â—…n the Church some are Teachers some are taught in the Word 4. Fitnesse and abilities yea both grace and gifts together cannot warrant a mâ—…n to assume to himself the function of Teaching or Preaching to others except he be thereunto allowed and appointed and entrusted The Apostle sayeth not the things that thou heard of me the same I will that faithfull and able men who ever shall be willing to the work teach others also faithfulnesse and fitnesse or ability cannot make a sufficient calling but qualifie a man for that which he shall be called unto Aptitude is one thing to be cloathed with a calling power and authority is another thing 5. There is more that belongs to the calling of Pastors and Teachers than the Churches electing or choosing of them for those unto whom the power of Ordination belongeth do also commit unto them that which they are entrusted with the same commit thou c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as H Stephanus in Thes ling Gr tom 3. pag 1505. noteth not seldome in the new Testament doeth signifie depositum alicujus fidei committere fiduciarium tradere alicut where he citeth this very Text and I shall clear it yet further from Luke 12. 48. and unto whom men have commited much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him they will ask the more which is the conclusion of the parable concerning a faithfull and wise steward appointed by his Lord to be ruler over his houshold to give them their portion of meat in due season and that Parable is meant of Pastors or Ministers lawfully called and sent as hath been before cleared Ninthly as we are obleidged by our Covenant to endeavour such a Reformation as is most agreeable to the word of God and the Example of the best reformed Churches so in this particular of Ordination and a speciall call and setting apart of men to the Ministery we have not onely the example of the ancient and reformed Churches but the word of God it selfe directeth us this way 1. Before the law when the first borne in families not all promiscuously acted the part of Priests or publick Ministers Whereof there are some expresse examples in Enoch a Prophet Gen. 5. 24. Iude Epistle vers 14. Noah Heb 11. 7. by whom God preached to the old world 2 Pet 2. 5. and so are we to understand Gen 6. 3 Abraham a Prophet Gen 20. 7. Melchisedeck the Priest of the most high GOD is thought by many learned men following both Ionathans Targum and that of Ierusalem to have been Shem the first born of Noah of Iacob also who got the birth-right from Esau we read that he built Altars and called upon the name of the Lord and he was a Prophet Gen 49. And it is often mentioned by Moses that the sons of Aaron were taken in stead of the first borne 2. Under the Law when not onely the Prophets but the Priests also who were ordinary Ministers had a speciall Ordination to their office 3. Under the Gospell in the primitive times for the Socinians themselves do not deny that Ordination or speciall Mission was used in the Apostles times Tenthly and lastly without a clear calling and lawfull Ordination how shall people receave the word from the mouths of Ministers as Gods word or as from thosâ—… who are sent of God Or how shall people reverence and highly esteem their Ministers who labour among them obey them and submit unto them as they are commanded 1 Thess 5. 12 13. Heb 13. 17 And since he that is taught ought to communicat unto him that teacheth him in all good things Gal 6. 6. and God will have those who labour in the Word and Doctrine to be maintained and that they who sow spirituall things reap temporall things 1 Cor. 9. 7 9 11 13. 1 Tim 5. 18. Yea the Apostle puts the stamp of a Ius divinum upon it 1 Cor 9. 13 14. having mentioned the Priests maintainance in the old testament he addeth Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell So that Socinians and Anabaptâ—…sts will finde themselves puzled mightily with this dilemma either it is the will of God that none preach the Gospell but such as are called appointed and ordained thereunto or otherwise it is his will that those who preach the Gospell not being thereunto chosen called and ordained must be maintained as well as Ministers lawfully ordained and calâ—…ed and if so it s like enough People shall have good store of Preachers and their purses shall pay well for it CHAP. IIII. Objections against the necessity of Ordination answered I Come now to answere the strongest objections of those who hold Ordination not necessary nor essentiall to the calling of a Minister Obejct 1. From Acts 8. 4. They that were scattered abroad went every where preaching the Word So Acts 11. 19. Apollos also taught boldly in the Synagogues Acts 18. 25 26. yet no word of their Mission or Ordination The Jews esteemed Christ himself but a private man not ordained nor authorized to any office in the Church yet they permitted him to preach in their Synagogues Answ 1. Those that after Stephens death were scattered abroad and preached the Word must needs have been called sent and ordained by the principles of the Socinians themselves for the Doctrine which they preached was a new Doctrine both to Samaria Acts 8. 5. and to those dispersed Jews Acts 11. 19. Themselves confesse that they who preach a new Doctrine must have a speciall Mission and Ordination 2. Philip was one of those who went abroad preaching the Word Acts 8. 45. Now hee is expressely called an Evangelist Acts 8. 8. therefore no president for private Christians to preach 3. It is a bad argument Luke mentioneth not their Ordination therefore they were not ordaâ—…ned They may aswell argue thus Luke mentioneth not that they prayed when they preached therefore they did not pray when they preached Or thus The Scripture mentioneth not Ioabs father but onely his mother Zerviah therefore he had not a father 4. And suppose they preached the Word without Mission or Ordination this is but like that which Chrysostome lib ad eos qui scandalisati sunt cap 19. recordeth as a marvelous extraordinary benefit which did accrew from the bloody persecutions of those ancient times viz. That in such times the sheep acted the parts of shepheards being driven away to deserts and mountains where by the Spirit of God speaking in them they converted unbeleevers and gathered Churches Which concludeth nothing against the necessity of Ordination in constituted
not to apply their power for reducing them If this be not to care for mens own things not for the things of Christ what is And must the Magistrat purchase or hold them quiet of the state at so dear a rate as the lose of many soules What saith Mr. Williams himself Bloudy Tenent chap. 33. It is a truth the mischief of a blinde Pharisie blinde guidance is greater then if he acted treasons murderers c. And the lose of one soule by his seduction is a greater mischief then if he blew up Parliaments and cut the throats of Kings or Emperours so precious is that invaluable Iewel of â—… Soule I could wish this written in marble or recorded upon the Parliament walls as the confession of one who hath pleaded most for liberty and tolleration from the Magistrat to soule murthering Hereticks and deceavers But if any Magistrates will not have respect to the honour of God and salvation of soules let them take heed to their own interest When the Church of Christ sinketh in a State let not that State thinke to swimme Religion and Righteousnesse must flourish or fade away stand or fall together They who are false to God shall not be faithfull to men It was a pious saying of Constantine Quomodo fidem praestabunt Imperatoâ—…i inviolatam qui Deo sunt persidi 'T is more then paradoxall and I fear no lesse then Atheisticall which Mr. Williams chap. 70. of the Bloudy Tenent holds viz. that a false Religion and Worship will not hurt the civill State incase the worshippers break no civill Law 4. That Socinian principle doth now passe forâ—… good among divers Sectaries that a man is bound to believe no more then by his reason hee can comprehend Mr. I Goodwin in his 38. Quaerees concerning the Ordinance for the preventing of the growing and spreading of Heresies quaest 29. tells us that if reason ought not to regulat or limit men about the object or matter of their believing then are they bound to believe these things concerning which there is no ground or reason at all why they should be believed As if this being understood of humane or naturall reason were an absurdity Divine Revelation in Scripture or thus saith the Lord is the ground or reason of believing or as School men speak the Objectum formale fidei But wee are bound to believe because of thus saith the Lord some things which we are not able to comprehend by our reason for instance The Trinity of persons in the God head the incarnation of the Sonne of God his conception of a Virgin the union of two natures of God and man in one person It is therefore a question tending of it self to the subversion of the Christian faith and so of piety which that Quaerist there propoundeth viz. Whether ought any man at least in sensu comsito to beleeve the deepest or highest mysterie in Religion any further or any otherwise then as and as farre as hee hath reason to judge it to be a truth The same writer in his Hagiomastix sect 90. tells us that this is sound Divinitie that reason ought to be every mans leader guide and director in his faith or about what he is or ought to beleeve and that no maâ—… ought to leap witâ—… his faith till he hath looked with his reason and discovered what is meet to be beleeved what not If this be good Divinity then Pauls Divinity is not good Rom. 8. 7. 1 Cor 2. 14. 2 Cor 10. 5. 5. That the onely right Reformation under the Gospell is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam This is true Gospel Reformation saith Mr. Dell Serm. on Heb. 9. 10. and besides this I know no other And after pag. 11 Christ dying for us is our redemption Christ dwelling and living in us is our Reformation Again pag 12. For the taking away transgression for us and from us which is the onlie Reformation of the new Testament is a work agreeable to none but the Son of God as it is written His Name shall be called JESUS for he shall save his people from their sinnes whereupon all alongs he speaks much against Ecclesiasticall Reformation and pag 14. He adviseth the Parliament to lay aside their intentions how pious soever of the work of Church Reformation because they are men of war and the care of this work belongs onely to Christ the Prince of peace This Doctrine 1. Is destructive to the solemn League and Covenant of the three Kingdomes obligeing them to endeavour the Reformation of Religion in Doctrine Worship Discipline and Government 2. 'T is destructive to the Reformation begun by Luther continued and prosecuted by all thereformed Churches and by the Independent Churches as well as others 3. 'T is contrary to the example of the Apostles themselves and condemneth them as well as us for they did not only teach and commend to the Churches that Reformation which Mr. Dell calls the mortifying or destroying of corruption and lust or Christ dwelling and living in us but likewise an externall Ecclesiasticall Reformation and severall Canons concerning the Reformation of externall abuses and scandals in the Church as for instance that the Churches should abstaine from bloud and things strangled that two or three at most should prophesie in the Church at one meeting that the men should pray with their heads uncovered the women covered that young widows should be no longer admitted to serve the Church in attending the sick and that such widows must be at least 60. years old and the like 4. This Doctrine puts Jesus Christ himself in the wrong because he challenged the Churches of Pergamus and Thyatira for suffering and having amongst them these that taught the Doctrine of Bâ—…laam â—…5 Mr. Dell his doctrine openeth a wide doore to the tolleration of the grossest and most horrid Idolatries Blasphemies Abominations Iâ—… thousands in the Kingdome should set up the Masse and bread Worship or should worship the Sunne or should publickly maintain that there is no God nor any judgement to come nor Heaven nor Hell the Parliament ought not may not by his doctrine endeavour the reducing and reforming of such people or the suppressing of such abominations these offenders must bee let alone till Christ reforme them mortify sin in them which is to him the only Reformation now under the Gospell 6. And while hee appropriateth this Reformation to the time of the Gospell since Christ came in the flesh hee doeth by necessary consequence hold that there was no godly or mortifyed person in the old Testament and that we must not take Abraham Moses David Iob c. for examples of a personall Reformation or of true holinesse and mortification As this doth necessarily follow from this Doctrine so it seems to have been not far from his meaning and intention For pag 3. 4. speaking
themselves T is marked as a part of Aâ—…imelechs sin Iud 9. 4. that he hired vain and light persons which followed him God would have Amaziah to dismisse an hundred thousand men of Israel being already with him in a body and told him he should fall before the enemy if these went with him because God was not with them 2 Chron. 25. 7. c. If they had not yet been gathered into a body it had been much to abstain from gathering them upon the Prophets admonition but this is much more that he sends them away after they are in a body and takes his hazard of all the hurt that so many inraged Souldiers could do to him or his people and indeed they did much hurt in going back vers 13 yet God rewarded Amaziahs obedience with a great Victory In the last age shortly after the begun Reformation in Germany this case of conscience concerning the unlawfulnesse of such confederacies was much looked at The city of Strassburg Anno 1629. made a defensive League with Zurik Berne and Basil Qui vicini erant dogmate magis conveniebant saith Sleidan they were not onely neighbours but of the same Faith and Religion therefore they made a confederacy with them About two yeares after the Elector of Saxony refused to take into confederacy those Eelvetians because although they were powerfull and might be very helpfull to him yet they differing in Religion concerning the Article of the Lords Supper he said he durst not joyne with them as confederats lest such sad things might befal him as the Scripture testifieth to have befallen those who for their help or defence took any assistance they could get The rule was good in thesi although in that particular case misapplyed The very heathens had a notion of the unlawfulnesse of confederacies with wicked men for as Victorinus Strigelius on 2 Chron 25. noteth out of Aeschylus his tragedy intituled Seven to Thebe Amphiaraus a wise vertuous man was therefore swallowed up in the earth with seven men and seven horses because he had associat himself with Tydeus Capaneus and other impious Commanders marching to the siege of Thebe Lastly take this reason for further confirmation as wee must doe all to the glory of God so wee must not make Warres to our selves but to the Lord hence the booke of the Warres of the Lord Num 21 14 and the battel is not ours but the Lords 1 Sam 25 28 2 Chron 20 15. Now how shall we imploy them that hate the Lord to help the Lord or how shall the enemies of his glory do for his glory Shall rebels traitors be taken to fight in the Kings Wars Offer it to thy Governour as it is said Mal. 1. see if he would take this wel As for the Objections from Scripture they are before answered There are many other exceptions of mens corrupt reason which yet may be easily taken off if wee will receive Scripture light That very case of Iehosophats confederacy with Ahab taketh off many of them for although 1. Iehosophat was a good man and continued so after that association not drawn away into Idolatry nor infected with Ahabs Religion but onely assisting him in a civil businesse 2. Ahab lived in the Church of Israel which was still a Church although greatly corrupted and hee was no professed hater of God only he had professed to hate Micajah the man of God yea lately besore this he appeared very penitent and some think Iehosaphat now judged charitably of Ahab because of that great humilation and repentance of his which God did accept so far as to reward it with a temporall sparing mercy 1 Kings 21. at the end then followes immediatly Chap 22. Iehosaphats association with him Although Iehosaphat was also joyned in affinity with Ahab Ahabs daughter being married to his sonne 3. The enemy was the King of Syria and Iehosaphat doth not joyne with a wicked Man against any of Gods people but against the infidell Syrians even as Amaziah was beginning to joyne with those of the ten Tribes against the Edomites 4. The cause seemes to have been good as Carthusian on 1 Kings 22. 3. and Lavater upon 2 Chron 19. 2. note For Ramoth-Gilead was a city of refuge pertaining to the Levites in the Tribe of Gad and should have been restored by the King of Syria to Ahab according to their Covenant 1 Kings 20. 34. Daneus brings that same example of Ahabs going up against Ramoth-Gilead to prove that 't is just to make warre against these who have broken Covenant with us 5 Iehosaphats manner of proceeding was pious in this respect that he said to Ahab enquire I pray thee of the word of the Lord to day and again is there not here a Prophet of the Lord besides he enquireth ultrà and seeks all the light he could there have in point of conscience from Prophets of the Lord which makes it probable that those 400. Prophets did not professe or were not known to Iehosaphat to be Prophets of Baal but were lookt upon as Prophets of the Lord as Cajetan thinketh Therefore they answer also in the name of the Lord the Lord shall deliver it 'T is not likely that Iehosaphat would desire the Prophets of Baal to be consulted or that hee would hearken to them more then to the Prophet of the Lord Micajah yet in this he failed extremly that he had too far engaged himself to Ahab before the enquiring at the word of the Lord. How ever it seemes he was by this enquiring seeking a faire way to come off againe 6. Iehosaphats end was good Martyr on 1 Kings 22. thinkes Iehosaphat entered into this confederacy with Ahab for the peace and safety of his Kingdome and to prevent a new War between Iudah and Israel such as had been between Asa his father and Baasha King of Israel for which end also Carthusian ibid. thinks that Iehosaphat took Ahabs daughter to his son Yet notwithstanding of all this the Prophet Iehu saith to him 2 Chron. 19. 2. Shouldest thou help the ungodly or love them that hate the Lord. The LXX read hated of the Lord which comes all to one thing And least it should be thought a veniall or light matter headdeth therefore is wrath upon thee from before the Lord. So that from this example we learn That let us keep our selves unspotted of the false Religion or errors of those with whom we associate let wicked men seem never so penitent and our relations to them be never so near let the common enemy be an Infidell let the cause be never so good let the manner of proceeding be never so pious and the end also good yet all this cannot excuse nor justifie confederacies and associations with wicked and ungodly men And if God was so angry at Iehosaphat when there were so many things concurring as might seem to excuse or extenuate his fault it being also in him a sin of infirmity only and not without
of receavers the words Take ye eat ye which Christ pronounced but once in one act of distribution these things I say cannot be justly charged as deviations from the example of Christ when the same providence which limited him to a fewer number calls us to distribute to a great number Neither can they who so charge us ever make good what they alledge unlesse they prove that although Christ had been distributing this Sacrament to all the 500. Disciples to whom hee appeared after his resurrection suppose I say there had been so many communicants yet he had given them all at once the elements and had said but once Take ye eat yee and that there had been no intermission at all nor no partition into severall successive Companies If this can be proved then they say much against the use of successive Tables otherwise not Fifthly our dissenting brethren of the Independent way who dislike our severall and successive tables in one Congregation as a dividing of those who ought to communicat all together for they would have none of the Communicants receave the cup before all of the Congregation who communicat have receaved the bread these brethren I say may satisfie themselves from their owne principles For they hold that although a Congregation encrease so much as that they cannot or be so persecuted that they may not meet safely in one place for the Word and Sacraments and supposing the Church of Ierusalem before the dispersion Acts 8. 1. to have been so numerous and to have accressed to so many thousands as could not receave the Sacrament of the Lords Supper nor ordinarily assemble into one place for the Worship of God that they receaved the Lords Supper in severall companies and severall houses is ordinarily collected from Acts 2. 46. and breaking bread from house to house which the Syriak expoundeth expressely of the Eucharist Yet all this say they breaks not the Church but they are still one particular Church Now if severall companies of the same Church assembled and receaving the Lords Supper in severall places be not a breaking or dividing of the Congregation nor a deviation from the example of Christ much lesse can they with any reason charge our communicating by severall companies at successive tables in the same meeting place or Assembly to be a breaking of the Congregation or a deviation from Christs example If one of their Congregations may receave the Sacrament in severall houses when by reason of numerousnesse they cannot all receave it together in one house I cannot conceive why they may not much more allow us severall successive tables in the Assembly when the whole cannot communicat at one table so much for my first argument taken from Christs example The second Argument I shall take from the generall notion and nature of the Lords Supper as it is epulum a banquet or feast As those things which are competent to every humane society or lawfull Assembly are also competent to the Church and people of God And that which every speaker which speaks in any publik audience ought to doe the same ought a preacher who speaks to the Church doe for instance the posture of his body and the extension of his voice ought to be such as he may be best seen and heard so likewise those things that are competent and convenient to every feast or banquet ought not to be wanting in the Lords Supper which is the marriage feast of the Kings sonne Matth 22. 2 3. a great Supper Luke 14. 16. the Feast 1 Cor. 5. 8. Prov. 9. 2. Cant 5. 1. whatsoever is more meant in these Texts sure the Lords Supper is one thing and a principall thing which is intended The Lords Supper is not onely a feast but a type and representation of the Everlasting feast and communion with Christ in glory Luke 14. 15. Rev. 19. 9. 'T is true the marrow and fatnesse the substance and sweetnesse of this feast in the Lords-Supper lies in the spirituall and invisible part yet as Irenaeus said a Sacrament consists of two parts one earthly and visible another heavenly and invisible so that in the very externall part although there is that which may difference it from a carnall feast yet there is that which hath a resemblance of a feast viz. the eating and drinking of many together in a publick place a table covered comely vessels c. Otherwise if in the externall dispensation there were no resemblance of a feast then we should take away the Analogy betwixt the signe and the thing signified Now among other things which are suteable to every feast or banquet even ex more recepto apud omnes gentes one is that the guests come to and sit at the Table which by the very light of nature and generall consent of the Nations is a token of respect dignity and honour put upon the guests As likewise of friendship and commaradship or sodalitium Thence the Greek proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to violat the salt and table i.e. friendship whereof eating at one table was a symbole Thence also that Plautin phrase communicabo te semper mensa mea It is aggravation of falshood and treachery they shall speak lies at one Table that is under a profession and signe of friendship Dan. 11. 27. When David said to Mephibosheth thou shalt eat bread at my table continually 2 Sam 9. 7. doe wee think that David meant no more but that Mephibosheth should eat of the Kings meat and be maintained by his favour Nay Mephibosheths servant had so much But there is an Emphasis put upon eating at the Kings table more then upon eating of the Kings meat So the King expoundeth himselfe vers 11. As for Mephibosheth said the King he shall eat at my Table as one of the Kings Sonnes so also doth Mephibosheth interpret it 2 Sam 19. 28. Another example though perhaps it rise not so high see 1 Kings 2. 7. But shew kindnesse to the sons of Barzillai the Gileadite and let them be of those that eat at thy Table It was an argument of Iezebels favour to the Prophets of the groves that they did eat at her Table 1 Kings 18. 19. So did Nehemiah expresse his friendship to the 150 Jewes and Rulers who did eat at his Table Neh. 5. 17. Peradventure in the two last examples there were some successive at least severall Tables However eating at any mans Table was ever a Symbole of friendship with him Wherefore looking upon the Lords Supper as a feast or a great Supper made by the great King it ought not to be without this friendly respect dignation and honour which hath been universally among the Nations signified and expressed by placeing the guests at the Table And I can esteem it no lesse then an erring toto genere when the order and decency which is universally observed in all other feasts as such that is not as lavish excessive disorderly but as feasts is not observed in the