this Sacrament to whole Parishes Cities for sundry year their denying it to visible Saints for fear others should crowd into it if administred or their gathering new selected Conventicles out of old parcchial Congregations Yet the Objectors affirm all these to be of divine institution agreeable to the will mind of Jesus Christ which they must have onely by special revelation having no Scripture proof at all to clear it 3ly There is no direct president in Scripture to prove reading of the Scripture Meditation Fasting Prayer Singing of Psalms repetition of Sermons family duties converting Grace-infusing Ordinances yet there is sufficient Ground in and abnndance of Historical Examples out of Scripture to prove them to be such 4ly There is no express president in sacred writ for the baptism of Infants born of Christian Parents but only by way of necessary consequence The like may be said of the Lords day Sabbath Payment of Tithes under the Gospel Preparation Sermons for the Lords Supper and some other particulars Will they therefore conclude them not to be divine necessary Soul-converting and to be cast quite aside for so many years as some have laid by the Sacrament of the Lords Supper as no converting Ordinance 5ly Though there be no express example in Scripture of any particular person originally converted to God by the Lords Supper yet there are many Texts to prove it a converting Grace-conveying Ordinance and many Authorities presidents in all ages asserting manifesting it to be such Mr. ſ Rejoynder to Mr. Drake p. 239 240. Humfrey hath recorded one memorable example of late under Mr. Richard Fairclough his hand and I doubt not but hundreds more might be produced from the testimonies experiences of other Ministers and private Christians 6. t Divine Right of Church-Government p. 523 524. Mr. Rutherford Dr. Drake Mr. Saunders and other Opponents confess in print and others of the Opponents in their Pulpit Discourses That the Grace of faith and true conversion unto God may be and some times actually are wrought at the Sacrament of the Lords Supper being forced by arguments and experiences thereunto But then to rob this Ordinance both of the efficacie and Honor of the Work they subjoyn 1. That though faith and conversion are and may be wrought at this Sacrament yet they are not produced by it but only by the word prayer and other concomitants that attend it 2. That this effect is very rare extraordinary and meerly accidental as when faith and conversion are sometimes wrought by afflictions temptations sickness or other casualties But they are not effected by it as by a proper ordinary means or instrument ordained and blessed by Christ to work such effects as the word preached is To which I answer 1. That if some have and others may have saving faith and real conversion wrought in them at the Lords Supper then with what face can they deny it to be a Soul-converting Grace-procreating Ordinance 2ly With what Hearts consciences can they then seclude any unex communicated unregenerate Churchmembers from it or refuse to administer it frequently to their parishioners every moneth or oftner there being not only a peradventure or possibility but likewise a great probability that they may be converted at or by it as well as others when preaching catechising prayer with other publike Ordinances will not effectually work upon them u Acts 20.20,21,27,28 2 Tim. 4,2,3 Ezech. 2.3 to 9. Rom. 10.21 If they must preach the word of God constantly frequently in season and out of season to all their people though dull stupid obstinate refractory carnal sensual devillish and very unlikely to be wrought upon x 1 Cor. 9.16,17 because it is their duty and there is y 2 Tim. 2.24,25,26 Acts 26,17,18 2 Cor. 2.15,16 Acts 16.14 c. 28.24 a possibility a probability that some of them at last in Gods due time may be really converted and saved by it though the z Rom. 10.16.21 Mar. 16.15,16 Rom. 11.7,8,9,10 Mat. 10.14,15 c,11 21,22,23,24 John 15.22 greatest part of them be thereby hardned their condemnation aggravated and made more intollerable than that of Sodom and Gomorrah then why should they not as constantly as frequently administer the Lords Supper to them because some of them may possibly may probably be really reclaimed from their sins converted renewed saved by it though the major part do thereby aggravate their sins judgements and a 1 Cor. 11.27.29 eat drink damnation through their own defaults 3ly May not the Objectors and others of our Ministers justly fear that their discouraging debarring their people from this Sacrament sundry years together where they might and should have been instructed exhorted comforted counselled edified and at which by Gods grace they possibly probably might have been effectually wrought upon and converted hath been the principal cause of their continued ignorance prophaneness contempt of unprofitableness unfruitfulness under other Ordinances and that so few of them have been really converted That their asserting it to be no Grace-begetting Soul-converting Ordinance both in Press and Pulpit hath been one great reason why so few have repaired to and been really converted by it of late seeing they are neither invited nor yet admitted to it as a probable lively instrument of begetting saving faith and conversion in them And shall not then the b Ezech. 33.8,9 Acts 20.26,27,28 bloud loss of their peoples Souls be exacted by God and Christ at their hands for depriving them of this effectual probable means of their conversion salvation which they should have frequently administred to them by Christs own cōmand It is the duty of all careful conscientious Physicians of mens Souls as well as bodies to use all c 1 Cor. 10.16,17.20,21,23 Acts 20.18,19,20,21,26,27 2 Tim. 2.25,26 c. 4.2.3.4.5 possible all probable means to effect their patients cures and preserve their lives from death and when one medicament will not prevail with them to use another or unite many of them together to work their cure Since then some nay many have in all ages been converted by and at the Lords Supper it is no less than a Soul-murdering crime in them wilfully to deprive their people of or debarr them sundry years from this Soveraign Balm Medicine they earnestly desire Which through Gods blessing might both effectually convert and save their Souls and for want whereof they still lie dead yea die in their sins and trespasses notwithstanding all their preaching to them 4. There is joy in heaven in the presence of God and his Angels over one sinner that repenteth and is converted Luke 15.7.10 If but one or two sinners then in an age have been converted and brought to repentance at or by the Lords Supper should not this engage all Ministers frequently to administer it even to unconverted Sinners because possibly some one of them may be converted by it and so cause joy in heaven before the Angels as well as bring glory to God and this his
grace is o 2 Cor. 5.14,15,19,20,21 c. 7.1 Rom. 5.5.6,7,8,10,21 John 3.16 c. 6.44 c. 10.11.15 c. 15.13 Gal. 2.20 c. 3.1 Eph. 5.2.25,26 c. 1.6,7 c. 2.4 to 20. 1 Pet. 1.3.8.18,19 Rom. 14.7,8,9 1 John 1.1.2,7 c. 2.2 c. 3.16 c. 4.9,10,11 Rev. 1.5 â—… 5.9,10 1 Tim. 1.15 Isay 53.4 to 12. Acts 2.22 to 40. set forth and recorded in sacred Writ as the most powerfull attractive perswasive overcoming constraining Argument motive consideration of all other to work true conversion in mens hearts to turn them from all their sinful courses unto God to allure attract unite espouse marry their souls for ever unto Christ to inflame ravish theÌ„ with his surpassing love Now it must be granted by all that the Sacrament of the Lords Supper is a part of this Gospel of Christ which is the power of God unto salvation to every one that believeth since instituted recorded commanded by Christ in the Gospel being likewise both an audible visible sensible Gospel as the Fathers with others usually stile it Moreover it most lively powerfully flexanimously graphically represents holds forth yea preacheth to our eyes ears taste and by them unto our minds hearts souls spirits the câ—ucifixion death passion of our Saviour and his transcendent love in dying for our sins the most powerful attractive perswasive overcoming conuraining argument motive considera ion of all others in the Gospel to work true conversion in mens hearts to p Acts 26.17,18 turn them from theÌ„ power of Sin Satan unto God to allure attract q Hos 2.19,20,23 espouse unite receivers souls for ever unto Christ to inflame ravish them with his transcendent love and cause them r 2 Cor. 5.15 from hence forth no longer to live unto themselvs but unto him which died for them and rose again Therefore all must of necessity grant it to be the power of God unto Salvation a most effectual Å¿ Eodem modo justificant verbum Dei et Sacramenta ae que enim tribuitur Justificatio verbo Sacramentis Ames Bellarm Enervat Tom. 3. l. 1. c. 3. p. 36. justifying a Soul-converting Faith-engendring Faih-increasing Ordinance as well as the Gospel preached yea a powerfull means of working that belief and saving faith in the souls of those who in obedience to Christs command constantly resort unto it which is required in worthie Communicants to make both it and the Gospel too the power of God to their Salvation even as the Gospel read heard preached begets that faith or belief which God requires to make it saving und converting Rom. 10.14,15,17 In Brief There is not any means of or motive to faith or conversion in the Gospel preached which is not included in the Lords Supper and pressed with the selfsame yea greater force and advantage upon mens Souls in this Sacrament both by the prayers confessions meditations exhortations that accompanie it by the very breaking of the bread powring out of the wine with other Sacramental actions then they are or can be in any Sermon t Bellarm. Enervat Tom. 3. c. 1. p. 9. Non debent hic inter se comparari verbum et Sacramentum ut realiter à verbo distinctum sed verbum nudum verbum Sacramento vestitum Hoc autem majus et efficacius dici potest quoad nos quia plenius pluribus sensibus test atur et magis accommodatur ad animos nostros efficiendos So Dr. Ames in answer to Bellarmines Objection Nihil fingi potest majus aut efficacius verbo Dei Therefore orr Opposites must either grant the Lords Supper a Soul-converting Faith-begetting Ordinance as well as preaching or disclaim preaching to be such and cast that aside too as unconverting as they have most impiously done this Sacrament for sundry years in too many places 11ly The principal end of instituting the Lords Supper * 1 Cor. 11.25,26 was to shew forth the power efficacie principal ends fruits effects of our Saviours death till he come not only in bare representation but by practical efficacious operations and applieations for the spiritual benefit conversion consolation of the receivers souls Now what are the ends fruits effects of our Saviours death therein held forth is evident by these Gospel Texts Isay 53.5 1 Cor. 15.3 1 Pet. 2.24 He was wounded for our transgressions he was btuised for our iniquities he died for our sins the chastisement of our peace was upon him and by his stripes are we healed Who his own self bare sins in his own bodie on the tree that we being dead to sin should live unto righteousness Luke 1.74 75. That we being delivered from the hands of our Enemies should serve him without fear in holiness and righteousness before him all the daies of our life 1 Thes 5.9,10,11 For God hath not appointed us unto wrath but to obtain salvation by our Lord Jesus Christ who died for us that whether we wake or sleep we should live together with him wherefore comfort your selves together and edifie one another Rom. 4.25 c. 5.8,9,10 Who was delivered for our offences and raised again for our justification But God commendeth his love unto us that whiles we were yet sinners Christ died for us much more then being now justified by his bloud we shall be saved from wrath by him For if when we were Enemies we were reconciled unto God by the death of his Son much more being reconciled we shall be saved by his life Rom. 6.1 to 11. Shall we continue in sin that Grace may abound God forbid How shall we that are dead to sin live any longer therein Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Therfore we are buried with him in baptism that like as Christ was raised up from the dead even so we also should walk in newness of life For if we have been planted together in the likness of his death we shall be also in the likeness of his resurrection knowing this that our old man is crucified with him that the bodie of sinne might be destroied that henceforth we should not serve-serve-sin Now if we be dead with Christ we believe that we shall also live with him knowing that Christ being raised from the dead dieth no more death hath no more dominion over him c. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord Let not sin therefore reign in your mortal bodies that ye should obey it in the lusts thereof c. Rom. 11.7,8,9 For none of us liveth to himself and no man dieth to himself For whether we live we live unto the Lord or whether we die we die unto the Lord whether we live therefore or die we are the Lords For TO THIS END Christ both died and rose and revived that he might be Lord both of quick and dead Gal. 2.19.20 I am dead to the Law that I might live unto God I
Ordinance upon earth Yea will not this wilfull debarring their people from this their Monthly food and physick bring perpetual horror lamentation upon many Ministers in Hell and seclude them from eternal joies in Heaven if any one soul under their charge shall perish starve miscarry for want of this spiritual food and cordial 5. It is Gods own resolution precept Rom. 14.15 If thy brother be grieved with thy meat now walkest thou not according to Charity Destroy not him with thy meat for whom Christ died Are there not many thousands of people now justly grieved with their Ministers for denying them this their spiritual meat physick year after year which they daily monthly cry for at their hands yet cannot receive it and do not they then as much as in them is destroy and starve those for whom Christ died by denying that Spiritual Balm that Soul-saving repast of the body bloud and death of our Lord Jesus which should save them from perishing and feed preserve their bodies and Souls unto eternal life Yea do they not herein deal most tyrannically unchristianly inhumanly unconscionably with their people not walking according to the rule of charity d Mat. 24.45,46 Lu. 12.42 c. And can they then expect the blessing of that just and faithfull Servant whom the Lord hath made ruler over his houshold to give them their portion of meat in due season when as they detain this chief portion of spiritual food and heavenly Supper from them against his precept Or can they escape that cutting assunder and portion with unbelievers Christ there threatens to that evil Servant who injured his fellow Servants and deprived them of their due portion of food I fear they can doe neither unless they repent of this Soul-starving cruelty Thus much in answer only to their concession That some are and may be converted at or by the Lords Supper I shall now reply to their evasions 1. How can these pretending omniscients positively determine that such who have been converted at the Lords Supper were not converted by it but by the word or prayers which accompanied it Since the Spirit breatheth where when and in by what ordinance he listeth and they cannot tell by what way he works especially in others hearts whose persons and means of conversion they are ignorant of John 3.8 2ly The Word of Benediction Consecration Institution used at the Lords Supper is an essential part of it without which it neither is nor can be a Sacrament as e Accedat verbum ad elementum fit Sacramentum August Tract 80. in Joh. Origen in Mat. c. 15. Bishop Jewels Defence of the Apology c. 11. divis 1. p. 211. See Ames Bellarm Enervat Tom. 3. lib. 1. cap. 2. Augustine yea all Divines both Protestants and Papists accord Therefore to divide them one from another as distinct when God hath joyned them together as inseparable to make up one intire Sacrament and to attribute conversion to the word of benediction consecration or institution only but not to the Elements and intire Ordinance is as great an absurdity as to affirm that the Ministers tongue only consecrates and his hands distribute the Sacramental Elements but not the Minister himself that the Communicants mouths onely eat and drink the bread and wine at the Lords Supper not their persons or thar the Uses of Sermons convert the Auditors not the Doctrines Motives or intire Sermons 3ly This Sacrament is both a f Tho. Beacons Catechism f. 422 456. Bishop Jewels Defence of the Apology p 349. visible and audible word or Sermon representing the unspeakable love of God and Christ in dying for our sins in a most emphatical manner both to our eyes ears and by them unto our hearts and minds at once by the Word and Elements combined together to work more powerfully vigorously convincingly affectionately upon mens Souls to win attract and unite them for ever unto God in by and through Jesus Christ and the powerfull influence of his Spirit cooperating with the Word and Sacred Elements in this Sacrament Therefore the Conversion Grace wrought at or by it must be attributed to the incire Ordinance as well as the confirmation and augmentation of Graces formerly began which they may as probably assert is wrought only by the word prayer and concomitants of the Lords Supper not by the Elements or Sacrament it self as that conversion at this Sacrament is wrought only by them 4. All the self-examination preparation which precedes the Lords Supper all the Benedictions Prayers Instructions Exhortations Admonitions Praises Meditations Soliloquies Vowes Resolutions of Newness of life and better Obedience that accompany it are g Ames Bellarm Enervat Tom. 3. l. 1. c. 2. The Practice of Piety Rogers of the Sacrament but parts and appurtenances of this holy duty and Ordinance relating wholly to it Therefore the real Grace and conversion wrought at or by it by any part of the duties that either necessarily precede accompanie or follow it may and must be ascribed to this Sacrament as the instrumental cause not to the word prayer or any other Ordinance alone which necessarily attends it as the Victorie is chiefly ascribed to the General who commands in chief not to the private Soldiers who win the battel under him 5ly That this effect of Saving Grace and conversion is rarely wrought at or by the Lords Supper is now a most certain truth because the Lords Supper is so rarely administred yea quite cast aside for divers years in many places and not used resorted to as a converting Ordinance where and when administred And if the word were now as seldom preached as the Lords Supper is administred few or none would or could be converted by it But when the Lords Supper was daily weekly or monethly administred as in the Apostles times the Primitive Church and former daies then many were ordinarily frequently converted by it as well as confirmed whereas not one Soul hath been either converted or confirmed by being debarred from it for divers years together but many hindred from conversion edification confirmation and qui e destroied 6ly Very few have been converted by the word preached since this Sacrament hath been discontinued and decried as we find by sad experience The raritie therefore of Converts at and by this Sacrament proceeds only from the infrequencie and disusage of it as a Converting faith-engendring Ordinance not from its indisposition or incongruity to work both faith and conversion 7ly That the Lords Supper effects grace and conversion only extraordinarily and by accident as temptations afflictions sicknesses c. do not as a proper instrument or means ordained blessed by God for such effects is a most absurd unchristian untheological erronious if not blafphemous assertion contrarie to Scripture Antiquity the current of all Divines Protestants or Papists forein or domestick and the very Directory it self which stiles it A MEANS OF GRACE as well as the Word and to the 26. Article of the
William Morrice of Werrington Esquire in his irrefragable Diatribe in answer to Mr. Saunders 1657. p. 218 219 c. to whom I shall referr all such who desire fuller Satisfaction in this Controversie which they have so solidly and amply debated that there is little remaining to be superadded by me but some few Gleanings after these fuller Crops which I hope through Gods blessing will silence convince all future Antagonists and presume will be neither unacceptable nor contemptible nor superfluous to sincere unbiassed Christians who only study seek c Zech. 8.19 love the Truth and Peace for whose benefit I have made them publike Our d See Dr. Drakes Boundary to the Holy Mount p. 154. to 176. 120 121 c. Mr. Collins Mr. Saunders Books and others of them who have written of this subject Antagonists destitute of all Scripture proofs to evidence the Lords Supper to be no Soul-converting Grace-producing but only a Grace-confirming Ordinance do bottom their opinions upon these 7. sandy Foundations or Objections objection 1 1. That the Sacrament of the Lords Supper is a Seal not only of the Covenant of Grace but also of the truth of saving Faith and Grace in the hearts of the Receivers Therefore it is only a confirming but no soul-converting faith-begetting Ordinance I shall concisely examine dissipate overturn this rotten Foundation whereon this Error is principally grounded and display its vanity absurdity e 2 Cor. 4.2 to every mans conscience in the sight of God To this end take special notice in the first place 1. That the Lords Supper is never so much as once stiled in Scripture a Seal or Seal of the Covenant of Grace much less a Seal of saving Faith or of the truth of saving Grace in mens hearts but only the f Mat. 26.26,27 Lu. 22.18,19,20 1 Cor. 10.16,17.21 c. 11.20 to 30. Gal. 3.1 Lords Supper Table Bread Cup Body Bloud or the Remembrance Figure Sign Representation of his death and passion which have no analogy at all with a Seal By what rule then of faith or right reason can they justly affirm prove it to be any Seal at all or such a Seal as this If rherefore it be no Seal by divine appellation or institution then all their consequences built on this false foundation fall to the ground together If they allege that Circumcision is directly stiled A sign and Seal of the righteousness of the faith Rom. 4.11 Ergo the Lords Supper is likewise such a Seal and may properly be stiled a Seal Though many learned g See Dr. Ames Bellarm. Enerv. Tom. 3. l. 1. c. 1. p. 9. to 15. Protestants and some Papists be of this opinion yet under correction I deny the consequence upon these grounds 1. Because God himself gives this Title to Circumcision only and that but once but never to the Passeover Lords Supper Baptism or any other Ordinance Therefore his Ministers Servants must conform themselves to his pattern language herein 2. Circumcision was a vâ—sible mark set by Gods command upon the flesh or persons of all who were circumcised Therefore it might properly be stiled a Sign Seal and Covenant of God in their flesh upon which is left a perpetual impression Gen. 17.10,11,12,13,14 Rom. 2.28 c. 4.11 But the Lords Supper Baptism and the Passeover leave no such visible marks or impressions on the persons or flesh of those who receive them Therfore God never stiled any of them Marks or Seals as he did Circumcision neither may we without his warrant against his president and sacred language stile them so 3. The Lords Supper succeeded not Circumcision but the * Mat. 26.17 to 31. 1 Cor. 5.7,8 c. 10.3,4 Passeover never called a Seal in sacred Writ Therefore this stile appropriated to Circumcision cannot be rationally given to it the rather because the Holy Ghost never gives it to Baptism which succeeded Circumcision 4. Circumcision is only stiled A Seal of the righteousness of the faith which Abraham had being uncircumcised g See Calvin Peter Martyr Aretius Fayus Paraeus willet wilson and others on Rom. 4. That is a token of the Covenant between God and Abraham and his seed made to him by God and believed by Abraham before he was circumcised as is evident by Gen. 17.1 to 15. compared with 15.1 to 8. Rom. 4.9 to 23. But the Lords Supper is not such a Seal token but instituted for other ends to represent unto us the breaking of Christs body and shedding of his blood on the Cross for our sins to shew forth his death till he come c. Whence it is stiled The new Testament in his blood Mat. 26.26,27,28 Lu. 22.19 1 Cor 11.24,25,26 c. 10.16,21 c. Therefore Gods stiling Circumcision a Seal is no warrant for us to stile the Lords Supper so Objection If any Object That the Lords Supper may properly be stiled a Seal because it doth confirm which is their only reason I deny the consequence for then by this reason an Oath should be a Seal Answer because it is for confirmation Hebr. 6.16,17 Miracles and Signs done by the Apostles should be Seals because they confirmed the words and Gospel they preached Mar. 16.20 The huâ—bands Silence should be a Seal which confirmed all his wives vows and bonds Num. 30.14 The plucking off the shoe and giving it to a neighbor should be a Seal because it confirmed all things concerning redeeming and changing Lands in Israel Ruth 4.7 Every Decree should be a Seal because it confirms the things decreed Esther 9.29,32 Yea the Apostles Ministers and Word preached should be Seals too because they confirmed the Souls of the Disciples the Churches of Christ and testimonie of Christ in men Acts 15.32,41 c. 14.22 1 Cor. 1.6 Heb. 2.3 Phil. 1.7 And Christ himself a Seal too who shall confirm us unto the end 1 Cor. 1.8.5 The Scripture makes mention only of 2. sorts of Seals The 1. material affixed to Writings Deeds Books Letters and other material things for their confirmation securing or secrecy Neh. 9.38 c. 10.1 Esth 3.12 c. 8.8.10 Job 41.15 c. 14.17 Deut. 32.43 Isay 29.11 Cant. 4.12 Jer. 32.10,11,14,44 Dan. 6.16 c. 12.9 Mat. 17. Tim. 6.6 Rev. 5.1 c. 8.1 c. 10.4 c. 22.10 The 2. immaterial and invisible set by the Spirit of God or his Angels on the souls or forheads of his chosen Saints who are said to be sealed by and with the holy Spirit 2 Cor. 1.22 Eph. 1.13 c. 4.30 2 Tim. 2.19 or to be sealed with the seal of God in their foreheads Rev. 7.2 to 9. But the Lords Supper is no material Seal visibly affixed to any material Writing Deed Letter Book thing the visible Elements of it being instituted consecrated h Mat. 26.27.27,28 1 Cor. 11.24 to 30. c. 10.16,17,21 only to be eaten and drunken by us like other bread meat drink which may be as properly stiled Seals as the consecrated bread and wine not to remain as Seals upon us and the
Passeover yea Judas himself though a Devil Traytor Murderer Thief Son of perdition Cast-away Mat. 26.14 to 30. Mar. 14.14 to 26. Luke 22.8 to 23. John 18.2,3 c. 28. c. 6.70,71 Acts 1.16 to 21. John 17.12 1 Cor. 11.23,24,25 The rather because the Apostle 1 Cor. 10.1,2,3,4,5 from this president That ALL our Fathers were under the cloud and ALL passed through the Sea and were ALL baptized under Moses and did ALL eat the same spiritual meat and did ALL drink the same spiritual drink for they drank of the rock that followed them and that rock was Christ Though with many of them God was not well pleased c. Inferrs the universality of all Christians right to and actual duty in Communicating together at the Lords Supper ver 16 17. The Bread which we break is it not the Communion of the body of Christ For we being many are one bread and one body for we are ALL partakers of that one bread To which he subjoyns Chap. 12. 13. For by one Spirit we are ALL baptized into one body whether we be Jews or Gentiles tiles whether bond or free and have been ALL maae to drink into one spirit By which texts it is undeniable that whoever is admitted a visible Member into the mystical Bodie or Church of Christ hath a proper right and interest not only to all the Covenants and Promises of the Gospel but likewise to Baptism and the Lords Supper which our Opposites stile the Seals of the Gospel and ought freely constantly to be admitted thereunto as all the Israelites and seed of Abraham under the Law had a right interest and were all freely admitted to Circumcision the Passeover Manna the water in the Wilderness which were but Types of Christ and the same in substance with the Sacraments under the Gospel 3. Hence it inevitably follows that these Sacraments were all administred only as Grace-conveying Soul-converting ordinances to those who were unregenerate wanted saving Grace since they could not possibly be sealing and confirming Ordinances unto them in our Antagonists sence or language 4ly That the administring of Circumcision the Passeover Baptifm Lords Supper to such who have no saving faith Graces prae-existent in them is no setting of a Seal to a Blank as these New Dogmatists and Lord Keepers of the Great Seals of Heaven who refuse to set or distribute these Seals where God hath prescribed them as more wise holy carefull of their profanation and Nullity than God himself absurdly affirm who must now either renounce this their Cuckoes song they so oft inculcate or else blasphemously charge God himself our Saviour Jesus Christ the Patriarks Priests Prophets under the Old Testament the Apostles Ministers Primitive Churches under the new with folly error mistake in setting all these sacred seals as they term them to meer blanks and affirm all his Covenants Promises to be but Blanks the truth whereof are alwayes sealed ratified by these Seals when ever administred though to unregenerate graceless persons they being Seals onely to the promises Covenants of God by divine institution as they all acknowledge who stile them Seals not to the persons of those to whom they are exhibited or at leastwise but conditional not absolute Seals to their persons not graces sealing only damnation to them if they receive them unworthily without any gracious effect and salvation grace life eternal to them only when they receive them worthily as the q Mat. 16.16 2 Cor. 2.14,15,16 Gospel preached doth 1 Cor. 11.25 to 30. This absurdity because I have at large refuted in my Suspension suspended p. 20 21 22 23 24. and Mr. Marshal in his Defence of Infant Baptism p. 117 118. Mr. John Humfrey in his Rejoynder to Mr. Drake p. 170. to 202. and Mr. Morrice in his Diatribe have acutely answered I shall here no further prosecute being in plain English as pure Nonsense in Divinity as it would be in Law for any Ignoramus to assert that when ever the Great Seal of England or any other is affixed to the Charters Commissions Writs Grants Feoffments Bonds Covenants Pardons of unregenerate persons they are set only unto blanks of no validity because they are not affixed to their persons Graces as well as these to their Writings objection 4 Their 4. Argument or Ground to prove the Lords Supper no Grace-effecting Soul-converting Ordinance is this The Lords Supper necessarily pre-requireth faith and repentance in all resorting to it because without these they eat and drink their own damnation Therefore it is no Soul-converting Grace-producing but only a Confirming Ordinance belonging to the regenerate alone This Objection being answered at large by my self Mr. Humfrey and Mr. Morrice I shall only retort That the hearing of the word reading prayer fasting Baptism are all unprofitable unacceptable to God and work deserve damnation only without faith and repentance as well as the Lords Supper witnes Heb. 4.2 2 Cor. 2.15,16 Mar. 16.15,16 1 Pet. 2.1 to 9. Heb. 11.4.6 Jam. 1.5 c. 5.15 Pro. 15.8 c. 28.9 Isa 1.10 to 20. chap. 66.3 Jer. 6.19,20 c. 7.21,22,23,24 Amos 5.21 to 27. Will the Objectors then conclude from thence Ergo then all prae-require true faith repentance and unregeneracy and are no Soul-converting Grace-engendring but only confirming ordinances belonging solely to real converted Saints not to any unregenerate persons No verily For as these Ordinances require not alwayes prae-require faith and repentance to make them acceptable to God and effectual to men r See Suspenfion suspended p. 35 36 37 38. so they likewise work and convey by the concurrence of Gods spirit that faith repentance Grace which is requisite to make them acceptable and effectual Isa 55.3 Gal. 3.2 Rom. 1,16,17 c. 10.13 to 19. Acts 2.37,38 c. 10.44 to 48. c. 9.11,17,18,40,41 c. 16.14,15 c. 26.17,18 John 5.21,24,25,26 Eph. 2.1 to 22. 1 Tim. 3.16 Jonah 5.3 John 2.22 c. 4.39,41 c. 7.31 c. 8.30,31,32 c. 10.41,42 c. 20.29 Acts 8.12 c. 18.8.27 c. 28.24 1 John 5.13 1 Cor. 14.24,25 And so doth the Lords Supper likewise as I shall prove anon objection 5 5. Their 5. Allegation against the converting Grace-engendring power of the Lords Supper is this * An Answer to Suspension suspended p. 24 25 26 27. That there is no one president in Scripture to prove it a Soul converting Grace-producing Ordinance Therefore it is not such I answer 1. There is no express text or president in Scripture to prove it a Seal a sealing or confirming Ordinance yet they dogmatically conclude it such as a principle not once to be questioned or disputed 2. There is no one Text president in Gods word to prove warrant the power of Ministers Presbyteries Classes Triers to examin the Lives knowledge faith Graces fitnes worthiness of Communicants before they be admitted to the Lords Supper their secluding any Churchmembers from it for ignorance scandal unpreparedness or any other incapacity not excluding them alike from all other Ordinances their peremptory refusal to administer
are express commands presidents in Scripture to preach the Gospel to meer Gentiles and Idolaters before their conversion to Christianity Mat. 28.19 Mar. 16.15,16 Acts c. 8. 10. 13. 16. Rom. 15.16 to 22. Eph. 3.5 to 13. But there is neither precept nor president to administer the Lords Supper or Baptism to such before they embrace and believe the Gospel preached 3ly Because competent knowledge and an historical belief at least of the death passion merits of Christ and of the matter ends of the Lords Supper as the Objectors and * See the Practice of Piety Rogers and others of the Sacrament all Divines assert are prae required of all such who are admitted thereunto without whirth they can neither examine their own estate nor discern the Lords body as all Communicants ought to do 1 Cor. 11.28,29 But these are not necessarily prae-required of all such Infidels to whom the Gospel is preached Therfore the Lords Supper may not be administred to such no more than to * See M. Drakes Boundary Infants or distracted persons as our Opposites grant though the Gospel may must be preached unto such to acquaint them with instruct them in the mysteries of the Gospel in order to their external internal conversion unto Christ admission to these Sacraments 2ly I answer that though the Lords Supper may not be given to meer Pagans to convert them to the Christian faith yet after their external profession of the Gospel and Baptism it may and must be duly administred to them for their further edification and real internal conversion to the saving Grace of faith in Christ and that immediately upon their baptism and profession of the Gospel Acts 2.41,42,46 Whence the Apostles and Fathers in the primitive Church administred this Sacrament in both kinds to all they baptized immediately after their Baptism as o Reply to Harding art 2. div 25. p. 103 104. Bishop Jewel proves at large out of Cyprian Hierom Augustine and other old Writers and I have p A Seasonable Vindication of Free-admission elsewhere manifested Therefore it should now be duly administred to all unregenerate Christians as a converting Ordinance and not detained from them year after year 3ly q Antiquaeries Preface p. 6. Boundary p. 160 161. Dr. Drake the chief Objector asserts that meer Heathens as well as unregenerate scandalous Christians may be present at the Lords Supper and all Sacramental actions with a great deal of profit and attain the fruit of the visible and audible word by bare presence without receiving And if so then it may be likewise administred to them with much more profit and fruit for their external and internal conversion the * See Tho. Beacons Catechism f. 462. chief fruit of it consisting only in its eating and drinking according to Christs command and not in gazing only upon it without receiving objection 7 Their 7th and main Objection is this r See Dr. Drakes Boundary p. 157 158. The Lords Supper hath no special Covenant or promise of God annexed to it in the Scripture to make it a Grace-effecting Soul-converting Ordinance as the word preached hath Therefore it neither is nor can be adminstred or received in faith as an instrument of working saving Grace or Conversion in mens Souls nor is it a converting Ordinance I answer 1. All oor Antagonists and other Divines Fathers Councils Writers generally assert That the Lords Supper is a true and real Sacrament instituted by Christ himself Now ſ Ames Bellarm Enervat Tom. 3. cap. 2. Boehellus Decret Eccl. Gal. l. 2. tit 1. De Sacramentis c. 32. Summa Angelica Rosella Tit. Sacramentum all who write of Sacraments Bishop Jewels Defence of the Apology par 2. c. 7. div 1. p. 151. every Sacrament consists of a word of promise blessing and an element as the Fathers Schoolmen all Protestant Popish Divines assert and the Synod of Paris Anno 1557. thus defines it Sacramentum Verbo constat et Elemento Verbum est nota quaedam EVANGELICAM PROMISSIONEM praese ferens nos de voluntate et Gratia Dei ergà nos admonens Therefore the Lords Supper must likewise consist of a Word and Evangelical promises of Gods good will and grace towards us as well as other Sacraments since neutrum sine altero totam Sacramenti complet substantiam as they resolve 2ly If it be a real Sacrament then it must necessarily be a Grace-conveying begetting effecting Soul-converting and sanctifying Ordinance for as the t Bochellus Decr. Eccles Gal. l. 2. Tit. 1. c. 32. p. 148 149. Synod of Paris Anno 1557. defines A Sacrament according to the Etymology of its name signifies that wherewith a thing is sanctified or made holy a sacrando namque dicitur sicut ornamentum ab ornando velamentum a velando Et Sacramenta veteres appellabant solennes quosdam ritus quibus in sacrando utebantur With this Title the Evangelical Rites are adorned which we call the Sacraments of the new Law because as Augustine saith with the true and living image of the good things they present tam in conscientia quam in carne SACRENT NOS ET SANCTOS REDDANT they might sanctifie and make us holy as well in conscience as in the flesh Whence it may be collected that to those who receive them worthily Sanctificationem et salutem parari they procure both sanctification and salvation A Sacrament therefore from the custom of the Catholike Church is called An external and sensible sign of a sacred thing with an effectual signification insinuating or conveying as instrumental causes through the efficacy of the holy Spirit working powerfully with in and by the Word and Elements the internal invisible Grace of God or gracious free effect destinated BY DIVINE INSTITUTION TO THE SALVATION OF MEN. These Sacraments were instituted by Christ for the remedy and cure of the diseases of the Soul whose efficacy is such That THEY MAKE THOSE SACRED AND HOLY who worthily receive them they being not only Signs of Grace sed etiam ipsius causa but LIKEWISE THE CAUSE THEREOF By these Christ would bestow Holiness upon us not only by obsignation or representation sed efficiendo but also BY EFFECTING IT they both really working and truly bestowing that whereof they are notes and signs The Sacraments being principally instituted for this cause that they might not only signifie but likewise SANCTIFIE AND CONFER THE INVISIBLE GRACE OF GOD not by any proper force of the external Elements or merit of the Minister sed Domini secrecius operantis quod instituit but of the Lord himself secretly working that which he hath instituted So this Synod The u Bochellus ibid. p. 153. Synod of Sennes Ann. 1528. defines the like and from 1 Cor. 10.26,27 c. 11.23,24,25.29 John 6.51 concludes thus Who can deny the Sacrament of the Eucharist to be Converting or Vivifical which is proved by so many clear Testimonies of Scripture by
which it is more clear than the light that this holy Sacrament CONFERS GRACE x Laur. Bochellus ibid. p. 142 148 357. Concilium Burdigale Ann. 1582. Concilium Bituricense Anno 2584. Synodus Lingonensis Anno 1404. all Decree That the Lords Supper doth both sanctifie cause conferr true saving Grace and Spiritual life to those who worthily receive it as well as confirm and encrease Grace being instituted by the Lord Christ Salutis nostrae causa to cause or effect our salvation and deriving their force from his most precious bloud as y Bochellus ibid. 144. Synodus Aquensis Anno 1583. determines Hence the z Bochellus Decr. Eccl. Ga. l l. 3. Tit. 1. c. 105. p. 376. Council of Rhemes Anno 1583. resolves That Christian religion hath nothing more excellent and honourable than the Sacrament of the Eucharist and NOTHING MORE EFFECTUAL to convert men to live holily and unblameably than its most frequent participation And thereupon prescribes all Parish-Priests Preachers to excite the people to the frequent participation thereof by informing them of the wonderfull fruits and benefit thereof Alexander Alensis in his Summa Theolog pars 4. qu. 5. m. 3. ar 5. sect 3. determines That the Sacraments dispose and make men more fit for the reception of Grace unde sunt causae gratiae non quantum ad esse sed quantum ad IN-ESSE whereupon they are THE CAUSES OF GRACE not as to its being but AS TO ITS IN-BEING Bonaventure in Distinct 4. qu. 4. affirms it to be the opinion of many great Divines That the Sacraments are said to have vertue to be a cause of and to work Grace according to the common manner of speaking by reason of the efficacious ordination and assistance of divine virtue as when any thing hath an effectual ordination to another thing it is said to have a virtue in respect thereof as the Kings Letters sealed with the Kings Seal c. It is the resolution of the Council of Trent Sessio 7. Can. 5 6 7 8. Yea of a See my Suspension suspended p. 28. Amesius Bellarm Enervatus Tom. 3. l. 1. cap. 3. most Popish Schoolmen and Bellarmine himself That the Sacraments work beget and conferr even the verie first Grace of Conversion and Justification not only as moral causes but likewise physically and immediately ex opere operato being instituted by God to this very end Which though the Protestants justly denie and refute yet they grant That they work regeneration sanctification and saving Grace as moral causes or instruments by Gods co-working with and by them according to their signification and obsignation per efficacem ordinationem assistentiam Dei but yet not immediately nor by their proper virtue Nec Christus suam virtutem propriè dat Sacramentis sed nobis communicat per ea Hoc autem facit mortis merito spiritus assistentia in quorum dispensatione necessario requiritur ut Deus sit agens principalis So Ames Bellarminus Enervatus Tom. 3. l. 1. c. 3. determines The 26. Article of the Church of England first compiled ratified Anno 1553. in King K. Edward the 6. time and confirmed by Parliament and all our Ministers subscriptions Anno 1562. in Qu. Elizabeths reign resolves That Sacraments ordained of Christ are not only badges and tokens of Christian mens profession but rather they be sure witnesses and effectual signs of Grace c. by which he doth work invisibly in us and doth not only QUICKEN but also STRENGTHEN AND CONFIRM OUR FAITH IN HIM And incomparable Bishop Jewel in his Apologie of the Church of England and Defence thereof chap. 1◠divis 1. p. 209. layes down this as the express Doctrine thereof We doe EXPRESLY pronounce that in the Lords Supper there is truly given unto the believing the bodie and bloud of our Lord the flesh of the Son of God WHICH QUICKENETH OUR SOULS the meat that cometh from above the food of Immortality of GRACE Truth and LIFE And that the same Supper is the Communion of the body and bloud of Christ BY THE PARTAKING WHEREOF WE BE REVIVED STRENGTHNED AND FED UNTO IMMORTALITY AND WHEREBY WE ARE JOYNED AND INCORPORATED UNTO CHRIST that we MAY ABIDE IN HIM AND HE IN US He addes Thus the holy Fathers say The Sacraments of the new Law WORK SALVATION because they teach us that our Salvation is already wrought Thus the GRACE OF GOD IS GIVEN TO US IN THE SACRAMENTS because it is represented and laid before us in the Sacraments b Reply to Harding artic 8. p. 282 283. ◠art 10. p. 318. We do hoth think and speak soberly and reverently of Christs Sacraments as knowing them to be the Testimonies of Gods Promises and THE INSTRUMENTS OF THE HOLY GHOST They are a perfect Seal and a sufficient warrant of Gods promises whereby God bindeth himself unto us and we likewise stand bounden unto God so as God is our God and we are his people The Sacraments of Christ notwithstanding they be Signs and Figures as they be commonly called by the old Fathers yet are they not therefore bare and naked * Ibid. Artic. 5. p. 241. For God BY THEM LIKE AS ALSO BY HIS HOLY WORD WORKETH MIGHTILY AND EFFECTUALLY IN THE HEARTS OF THE FAITHFULL c Raban Maurus l. 1. c. 31. Rabanus Maurus saith By vertue of the Sacrament the inner man IS REPAIRED by the vertue of the Sacrament we GET EVERLASTING LIFE And d August in Johan tract 26. St. Augustine saith The Sacrament is received from the Lords Table of some UNTO LIFE of some unto destruction But the thing it self whereof it is a Sacrament that is the bodie of Christ is received of every man UNTO LIFE and of no man to destruction whosoever be partaker of it Many like passuges of the e Ibid. Artic. 10. p. 331 332. Defence of the Apology part 3 c. 5. div 1. p. 327 328. Fathers he recites which I pretermit concluding with his own words f Defence of the Apology par 2. c. 15. divis 2. p. 284. The Merits of Christs death are conveyed unto us by God and received by us God conveigheth them to us Only of his Mercie and we receive them Only by Faith But the wayes either to procure Gods Mercie or TO ENKINDLE OUR FAITH are manie and sundrie Gods Mercie is procured sometimes by Praier sometime by other means But TO BREED or INCREASE FAITH IN US THERE ARE MANY MORE WAYES THAN CAN BE RECKONED Some men are moved onlie by hearing Gods word Some others by weighing and beholding Gods Miracles g Euseb l. 4. c. 8. Just in the Martyr was first allured to the faith by the cruelty of the Tyrants and by the constancie and patience of Gods Saints h Cypr. de laude Martyrii S. Cyprian saith So great is the power of Martyrdom that thereby he is even * Aug. Conf. l. 3. c. 4. forced to believe that would kill thee S.
Augustine saith That he was stirred up to come to Christ by reading a Heathen book written by Cicero called Hortensius Thus he saith That heathen Book changed my mind and turned my prayer O Lord unto thee Among OTHER CAUSES THE SACRAMENTS SERVE SPECIALLY TO DIRECT AND TO AID OUR FAITH For they are as i Aug. cont Faustum l. 19. c. 16. Saint Augustine called them VISIBLE WORDS and Seals and Testimonies of the Gospel k Defence of the Apology part 2. c. 7. divis 1. p. 150. For the word of God is the substance and life of all Sacraments and without the same all Sacraments whatsoever are no Sacraments c. All which abundantly evidence the Sacraments to be Grace-begetting Faith-quickning Soul-converting Life-conveying Ordinances having promises and the word annexed to them as well as preaching and that this is the express Doctrine of the Church of England though now contradicted by a Generation of Novellers upon meer whimsies Crochets of their own out of Self-interest and respects What other Protestant Divines have asserted to the same effect you may read at large in My Suspension Suspended p. 28. to 35. and in Mr. Morrice his laborious Diatribe p. 29. c. The Lords Supper therefore being a Sacrament must thereupon consequently be a Soul-converting Grace-producing Regenerating Ordinance instituted for this verie end as well as the word preached and have promises of Grace annexed to it as all these resolve 3ly All the Objectors and l See Jewels Defence of the Apology c. 10. divis 1. p. 205 c. others unanimouslie assert That the Lords Supper is a Seal of the New Testament and Covenant of Grace the tenor whereof is thus expressed both in the Old and New Testament Jer. 31.31,32 c. 32.38,39,40 Ezech. 11.19,20 c. 36.25 to 31. Heb. 8.6 to 13. c. 10.16,17 After those dayes saith the Lord I will put my Laws into their minds and in their hearts will I write them Then will I sprinkle clean water upon you and you shall be clean from all your filthiness and from all our Idols will I cleanse you A new heart also will I give you and a New spirit will I put within you and I will take away the stonie heart out of your flesh and give you an heart of flesh and I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my Judgements and do them and I will be your God and ye shall be my people And I will give you one heart and one way that you may fear me for ever for the good of you and your children after you And I will make an everlasting Covenant with you that I will not turn away my face from doing you good but I will put my fear into your hearts and ye shall not depart from me And I will rejoyce over you to do you good And I will also save you from all your uncleanness c. Then shall you remember your own wayes and your doings that were not good and you shall loath your selves in your own sight for your iniquities and for your abominations and you shall all know me from the greatest unto the least for I will forgive your Iniquities and will remember your sins no more If then the Lords Supper be a Seal annexed to all these Covenants and Promises of Grace all in the Future Tense made to such who were unregenerate void of Grace and the spirit of God having old stonie hearts and wanting new as I have formerly touched it must needs be a regenerating Grace-conveying Soul-converting Ordinance by divine institution by effecting and putting them into actual execution at this Sacrament and these Promises must be all annexed to it as Writings Covenants are to their Seals as well as their Seals to them Hence Dr. Ames thus taxeth Bellarmin Tom. 3. c. 1. q. 3. De Promissione Sacramentorum Male disjungit quae sunt conjungenda promissionem de efficacia Sacramenti et promissionem praecedentem à Sacramento obsignandam Nam promissio illa pertinet ad institutionem ut causa efficiens Sacramenti obsignatio ipsa est efficacia promissa Promissionem etiam obsignandam sua natura antecedere Sacramentum ex eo liquet quod foedus antecedit cujus Sacramentum ita et signum ut inde foederis nomen sortiatur Gen. 17. The Objectors therefore must either renounce the Lords Supper to be the Seal of these promises and Covenants as they positively define it or abjure this objection that there are no promises of Conversion or begetting saving Grace and Regeneration made unto it as there are to the preaching of the word 4ly Our Lord Jesus Christ in the very institution of his Supper m Mat. 26.26,27 Mar. 14 22,23 Lu. 22.19,20 1 Cor. 10.16,17.21 c. 11.23 to 30. Took bread blessed brake and gave it to his Disciples saying Take eat this is my bodie which is given for you this do in remembrance of me After which he took the Cup and gave thanks and gave it to them saying Drink ye all of it for this is my bloud of THE NEW TESAMENT or Covenant as one Or◠This Cup IS THE NEW TESTAMENT IN MY BLOUD thereupon twice stiled The BLOUD OF THE COVENANT and of the EVERLASTING COVENANT Heb. 10.29 c. 13.20 as another Evangelist records it WHICH IS SHED FOR YOU and FOR MANY FOR THE REMISSION OF SINS this do ye as oft as ye drink it INREMEMBRANCE OF ME. For as oft as ye eat this bread and drink this Cup YE DO SHEW or shew ye THE LORDS DEATH TIL HE COME From which words of institution compared with Hebr. 13.20 Now the God of Peace which brought again from the dead our Lord Jesus that great shepherd of the sheep BY THE BLOUD OF THE EVERLASTING COVENANT represented communicated and spiritually received applied by everie worthie Communicant in and by the Lords Supper MAKE YOV PERFECT in every good work TO DO HIS WILL WORKING IN YOU THAT WHICH IS WELL-PLEASING IN HIS SIGHT THROUGH JESVS CHRIST It is most apparent that the Lords Supper was specially instituted blessed by Christ himself not only to commemorate and represent but also really effectually to communicate and convey to all worthie receivers all the benefits of his death bloud merits to make them perfect in everie good work to do his will to work in them that is well pleasing in Gods sight through Jesus Christ and that the New Testament or Covenant is thereby ratified applied made effectual to and upon their Souls in the remission of sins and all its forementioned branches 5ly The Scriptures resolve That n Rom. 5.9 we are justified by the bloud of Christ That o Eph. 1.5 we have redemption through his bloud That p Eph. 2.13,14 those who were afar off are made nigh by his bloud c. That q Col. 1.20 he hath made peace and reconciliation between his Father and us by the bloud of his Cross
am crucified with Christ Nevertheless I live yet not I but Christ liveth in me and the life I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me Phil. 3.10 That I might know him and the power of his refurrection and the fellowship of his sufferings being made conformable unto him Heb. 2.14,15 That Christ through death might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage 2 Cor. 5.15 Christ died for all that they which live should not live unto themselves but unto him who died for them and rose again For he hath made him to be sin for us who knew no sin that we should be made the righteousnes of God in him Ephes 5.25,26,27 Husbands love your wives even as Christ loved the Church and gave himself for it that he might sanctifie and clense it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Now all these being the ends scope fruits effects of our Saviours death most lively represented to shewed forth remembred by and applied to us in the Lords Supper to accomplish them all in us it must needs be a most effectual lively powerfull Grace-begetting Soul-inlivening regenerating sanctifying Sin-destroying Soul-saving Ordinance as well as the word preached and that by divine institution 12ly It is most evident both by Scripture and experience that the seeing beholding of things with our eyes doth more immediately deeply powerfully affect and work upon our Spirits Souls affections than what we are informed of at second hand only by others relations because the species of what we see are more operative impressive on our minds and memories than any thing we hear This the two known Adages evince * Horace Segnius irritant animos dimissa per aures quam quae sunt oculis subdita fidelibus †Plautis Tinculentus Plus valet ocularis testis unus quam aurieti decem * Cicero ad Torquatum Acerbius est videri quam audiri Which the Scripture thus seconds Lam. 3.51 Mine eye affecteth my soul Job 42.5 I have heard of thee by the hearing of the ear but now mine eyes seeth thee wherefore I abhor my self and repent in dusi and ashes Isay 6.5 Wo is me for I am undon because I am a man of unclean lips for mine eyes have seen the King the Lord of hosts Lu. 2.29,30 Lord now lettest thou thy Servant depart in peace according to thy word for mine eyes have seen thy salvation Zech. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only Son c. Luke 23.48 All the people that came together to that sight beholding the things that were done smote their brests and returned Lu. 19.41 He beheld the City and wept over it 1 Kings 10.45 And when the Queen of Sheba had seen all Solomons wisdom she had no more spirit in her c. 1 Kings 18. 39. When all the people saw it they fell on their faces and said The Lord he is God the Lord he is God Psal 48.5 They saw it and so they marvelled they were troubled and hasted away Psa 97.4 The Sea saw it and fled Jordan was driven back Psa 40.3 Many shall see it and fear and shall trust in the Lord. Gen. 3.5 And God saw that the wickedness of man was great in the earth c. and it repented the Lord that he had made man and it grieved him at the heart Exod. 3.7 And the Lord said I have surely seen the affliction of my people Lam. 1.9.12 O Lord behold my affliction Behold and see if there be any sorrow like unto my sorrow Lam. 2. 20. Behold O Lord and consider to whom thou hast done thus Isa 63.15 Look down from heaven and behold from the habitation of thy holiness and of thy glory where is thy zeal and thy strength the sounding of thy bowels of thy mercies toward us These with sundry other Texts evince that the eyes sight and beholding of things seen do more deeply passionately affect move work upon the hearts souls and affections of men and on God himself than the ears or what they barely hear For the certaintie assurance belief of what we see with our eies above that we only hear of with our ears it is sufficiently evidenced by that of Job 42.3 Of the Queen of Sheba to Solomon 1 Kings 10.6,7 It was a true relation that I heard in mine own land of thy acts and of thy wisdom Howbeit I believed not the words UNTIL I CAME AND MINE EYES HAD SEEN and behold the half was not told me thy wisdom and prosperity exceedeth the fame which I heard 1 John 1.1,2 That which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life declare we unto you for the life was manifested and we have seen it and bear witness 2 Pet. 1.16 We have not followed cunningly devised â—…bles when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of his glory Acts 10.40,41 Him God raised up the third day and shewed openly not unto all the people but unto witnesses chosen before of God even to us who did eat drink with him after he rose from the dead John 20.8 And he saw and believed And v. 25. 29. The other Disciples said unto Thomas we have seen the Lord but he said unto them Except I shall see in his hands the print of the nails c. I will not beleive which when he had seen and thereupon believed Jesus said unto him Thomas because thou hast seen thou hast believed blessed are they that have not seen and yet have believed compared with Gen. 45.12 Behold you eyes see and the eyes of my brother Benjamin that it is my mouth that speaketh unto you and Lu. 1.1,2,4 John 4.42 Psa 48.8 Psa 35.21,22 1 Cor. 15.5,6,7,8 If then what we see and behold with our eyes doth more powerfully affect impress operate upon the soul mind affections and be sooner yea more certainly assuredly believed than that we only hear with our ears it necessarily followes that the Sacrament of the Lords Supper t Mat. 26.26,27 Lu. 22.19 1 Cor. 11.23 to 29. Gal. 3.1 representing visibly to our eyes sight in and by the Elements the body bloud death passion of our Saviour by his divine Institution and at the self-same time inculcating them into our ears by the words of consecration and other ordinances accompanying it as darts or appurtenances of this service presenting them to u Psal 34.8 1. John 1.1 our tast feeling too by the
a spiritual life and so sanctifieth our minds wills and affections that we daily grow more and more conformable to the image of Christ who bestoweth upon us in the use of this Sacrament ALL SAVING GRACE NECESSARY TO ATTAIN ETERNAL LIFE as is therein more at large expressed And it concludes the 6. end of the Lords Supper thus The leaves of this tree heal the Nations of believers and it yields EVERY MONTH a new manner of fruit WHICH NOURISHETH THEM TO EVERLASTING LIFE Oh BLESSED ARE THEY WHO OFTEN EAT OF THIS SACRAMENT AT LEAST ONCE EVERY MONETH tast a new of this renewing fruit which Christ hath prepared for us at his Table TO HEAL OUR INFIRMITIES and to confirm our belief of life everlasting How Sacrilegiously impious and injurious then are those Ministers to their peoples souls who for sundrie years together deprive them of deterr debarr them from this Sacrament this tree of life which they should receive everie Moneth at least both as a Converting and confirming Ordinance And how unhappy are those people who live under such perverse and obstinate Ministers who will neither suffer them to be converted or confirmed by it and cast it quite aside 19ly The Objectors have no Scripture text disproving the Lords Supper to be a Soul-converting nor yet affirming it to be only a Grace-confirming Ordinance Therefore this distinction not being founded in Gods word nor extant in any Father any ancient Writers or School-men must be exploded as a New upstart Fancy and Delusion Like the new-fangled words Really Corporally Substantially never used by any one of the Old Fathers invented by the Papists for which our learned f Reply to Harding Art 5. p. 238. Jewel justly taxeth them to maintain their Absurditie or Transubstantiation which first introduced that g Bochellus Decret Eccl. Gal. l. 3. Tit. 1. c. 70 72 73 93 105 106 107. prae-examination or Confession to the Priest and Suspension from the Lords Supper which some would bring in again into our Churches by this New Distinction and Nonsence Expression of setting a Seal to a Blank which they couple together with it like whelps of the same litter I shall therefore now desire adjure our Antagonists in this Controversie and other Ministers no longer to delude themselves or others with such fond absurd erronious distinctions uncouth expressions and fallacious Arguments against the Soul-converting Grace-begetting efficacie of the Lords Supper nor to bring a perpetual scandalous impious blasphemous false report upon it by denying it both in Press and Pulpit to be either iustituted by Christ or made use of by the Spirit as a proper instrumental means to work conversion faith repentance or other saving Graces originally in mens Souls but utterly to renounce and publikely to retract them upon this fresh conviction and trial by the word of God which hath h Rev. 2.2 found them not to have been Apostles in these particulars as they formerly deemed themselves but Lyars and Impostors as I hope their own Judgements Consciences will upon their serious perusal of the Premises effectually convince them In which condition if they shall still wilfully persist without reformation and upon these or other new brain-sick Notions obstinately continue as too manie Ministers rather out of Confederacie than Conscience have done most sacrilegiously to rob their people year after year of this blessed Sacrament which they should at least monthly administer to them for the more effectual conversion sanctification consolation edification and the generation corroboration nutrition augmentation of all saving Graces in their souls not only to the apparent hindering of their conversion edification spiritual growth in Grace but also to the verie murdering starving i Rom. 14.15 1 Cor. 8.11,12 destroying of their most precious souls as much as in them is administring it neither as a converting Ordinance to those they deem unregenerate nor as an instructing Ordinance to the ignorant nor as a reforming Ordinance to the vicious nor as a comforting and corroborating Ordinance to those they deem truly gracious though they importunately crave it at their hands they may justly fear expect for this their impiouâ— injurious seclusion of their flocks as k So they stile them from Mat. 7.6 Dogs from the Lords Table against his express command and the practice of the Apostles Primitive and Protestant Churches in all former ages to be for ever secluded by Christ himself out of the New Jerusalem and to receive their portion amongst those l Rev. 22.15 Dogs Murderers Sorcerers Lovers and Makers of Lyes who shall never be admitted into heaven Yea to have this fatal doom denounced against them by Christs own mouth at the great day of Judgement m Mat. 25.41,42,45,46 Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels For I was an hungry and ye GAVE NE NO MEAT I was thirsty and ye GAVE ME NO DRINK no not at my own sacred Table against my express command Verily I say unto you in so much as ye did it not TO ONE OF THESE ye did it not to me And then shall ye go away into everlasting punishment I beseech you sadly to ruminate upon this Text Doom and what else I have here presented to you for your conviction conversion from this Soul murdering Cruelty Injustice to your people and selves too and the Lord give you unfeigned repentance and n 2 Tim. 2.7 understanding in all things that so you may speedily recant reform whatever you have written spoken preached or done amiss in relation to this blessed Ordinance and your peoples Spiritual welfare by the inestimable benefits therof detained from them for so manie years It was the sad lamentation of the Prophet Jeremy Lam. 1.11 4.4,5 All her people sigh they seek bread to relieve their Soul The tongue of the sucking child cleaveth to the roof of his mouth for thirst the young children ask bread and no man breaketh it unto them They that did feed delicately are desolate in the street See O Lord and consider And is not this the sadder complaint lamentation of many whole parishes and some Cities in England who for sundrie years last past have been deprived of the Sacramental bread and wine in the Lords own Supper for the spiritual conversion consolation of their Souls by their uncharitable obstinate domineering Ministers though frequently pressed with praiers sighs tears to break and distribute it unto them and oft contesting with them for detaining from them this spititual bread and sweet bloud of life to their gasping Souls And will not there be a See O Lord and consider with a witness for this Soul-murdering Tyranny since the Apostle resolves * 1 Câ—r 8,11,12 When ye sin so against the brethren and wound their weak consciences ye sin against Christ and cause the weak brother to perish for whom Christ died I shall admonish such Ministers in the Apostles words to the Elders of Ephesus Acts 20.28