Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	drink_v	eat_v	supper_n	10,350	5	9.1429	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77514	Two treatises: I. The saints communion with Jesus Christ, sacramental, spiritual, and celestial; wherein ministers and Christian are excited to a conscientious administration, and participation of that, of late-time, in many places, too much neglected ordinance, the sacrament of the Lords Supper; wherein that great controversie of a free admission is debated. II. Acquaintance with God; the nature of it opened, the practice perswaded, encouraged, directed, cautioned. / As it was lately delivered to the Church of God at Great Yarmouth, by John Brinsley, minister of the Gospel there.	Brinsley, John, 1600-1665.	1653 (1653)	Wing B4735; Thomason E1547_1; ESTC R209457	66,672	237

they should also have a share with him So it followeth Untill that day Judas excluded though not from Sacramentall yet from Celestiall communion with Christ when I shall drinke it new with you with you What with all of them not so if Judas were in the company which some conceive that he was not taking up this for an argument against it because Christ here promiseth to those who dranke of that cup with him in the Sacrament of his Supper that he would drink it new with them Vobiscum ad plures non ad om ner referendum est Aquin. ad loc a matter wherein Judas had neither part nor lot But supposing him to be there yet wil not this create any great difficulty the promise being indefinite not universall extending to the generality of them to as many of them as had there not onely a Sacramentall but also a spirituall communion with him Observ With all such will Jesus Christ drink this new wine in his Fathers Kingdom Such as have communion with Christ upon earth shall have communion with him in Heaven have a blessed communion with them in heaven Marke it this is the Observation which I have been long making way to Such as have communion with Jesus Christ upon earth shall have communion with him in heaven Christ will not drinke this new wine alone he is not will not be satisfied unlesse his Saints partake with him Thus he is brought in expressing himselfe to his Church in the place fore-named Cant. 5.1 I am come into my garden my sister my spouse I have gathered my myrrhe with my spices I have eaten my hony combe with my hony I have dranke my wine with my milk eate O friends drinke drinke abundantly O beloved Thus doth the Lord Jesus Christ call his Church to communicate with him as in his Kingdom of Grace here so of Glory hereafter where entering into his Garden his heavenly Paradise he doth as Job speaketh of himselfe Job 31.17 not eat his morsell by himselfe alone or drink his wine alone ingrossing that heavenly glory to himselfe but he calleth his Saints and Angells to the participation of it This is that which he makes promise of to his Apostles Matth. 19. where when Peter speaking in the name of the rest as often on other occasions he doth demands of his Master what recompence they should have for that love and respect which they had shown unto him in forsaking al for his sake he receiveth this answer from him ver 28. Verily I say unto you that yee which have followed me in the regeneration when the Son of man shall sit on the throne of his glory yee also shall sit upon twelve thrones judging the twelve Tribes of Israel They should be sharers with their Master in his glory when he should sit as a King upon his Throne they should sit as his Peeres about him when he should sit as Lord Cheife Justice upon the Bench they should sit as his Justices as his Assessors To the like purpose is that other promise Luk. 22.28 29. where our Saviour to take his Apostles off from that vaine contention of theirs about a temporall superiority a secular primacy hee tels them that in as much as they had been partners with him in his Sufferings and had hitherto owned him in his worst condition therefore they should also communicate with him in his glory I appoint unto you a Kingdome as my Father hath appointed unto me that yee may eate and drinke at my Table in my Kingdome c. Thus having had communion with him upon earth he promiseth them that they should have communion with him in heaven A Promise which in effect speaketh the same thing with this here in the Text where their Lord and Master eating and drinking with them in the Sacrament of his Supper tels them that one day hee would drinke that wine new with them have a sweet and blessed communion with them in the Kingdome of his Father whereof that Sacramental Communion was a Representation and a Pledge this he promiseth to his Apostles And what hee promiseth to them the like for substance shall he performe to all who have a like communion with him even to all true beleevers such as here follow him by profession and imitation they shall bee with him where I am there shall also my servant be Joh. 12.26 This was a branch of his last Will as he declares it Joh. 17.24 Father I will that they also whom thou hast given mee given to beleeve on me as the 20. ver explaines it be with me where I 〈◊〉 that they may behold my glory I and not only behold it but partake in it The glory which thou hast given me I have given them so we have it ver 22. That glory and happinesse which God the Father had by promise insured upon his Son Christ by a like promise Christ maketh it over to all true beleevers estating it upon them And giving them a title to it here he will put them into the actuall and full possession of it hereafter Come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Matth. 25.34 Such a blessed Communion shall they have with Christ in heaven who have here a spirituall communion with him upon earth Quest Celestiall communion begun at the day of death But when shall they have this communion A. I answer The beginning hereof shall be at the day of death To day shalt thou be with me in paradise saith our Saviour to the penitent theef Luke 23.43 promising to meet with him in a place of rest and happiness whether his soul was translated upon the dissolution and separation of it from the Body Thus it is said of Lazarus that dying he was forthwith carried by the Angels into Abrahams bosome Luk. 16.22 his soul his better part was conveyed in recessum quietis aeternae into the retiring place of eternal rest in Heaven where he should have communion with Abraham the Father of the faithful and with other Saints and Angels Here beginneth that blessed communion which the Saints shal have with Jesus Christ Upon their dissolution they shall thenceforth be with him beholding enjoying him and haing enjoyed of him I desire to be dissolved and to be with Christ Phil. 1.23 But the perfection hereof is reserved to another day Perfected at the Resurrection the last day the day of the general resurrection and judgement when the bodies of Gods Saints being raised out of their dust and reunited to their glorified spirits shall be made joynt partakers of eternal glory and happiness with Jesus Christ Now shall this their blessed communion be at the full which was before but in the change and hereupon it is that our Saviour here in the Text referreth this his drinking of this new wine with his Apostles unto that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until that day the day of judgement which

been More I have not save onely to apologize for one other Branch of the Treatise wherein I have freely declared my apprehensions concerning the gesture which is in this Congregation used viz. Of sitting at the Table in the act of receiving This I have commended and must commend as conceiving it most agreeable to the first pattern and to the subsequent practise of the Proto-primitive Churches in the Apostolical times as also suiting best with the nature of the duty and consequently freest from all just exceptions But not with any intent to censure all other different forms of administration as well knowing that all places of publick meeting cannot with conveniency admit of this Which having presented unto you I shall now leave you where I found you under the gracious protection and guidance of him who holdeth the seven Stars in his right hand and walketh in the midst of the seven golden Candlesticks Humbly subscribing my self The unworthiest of your fellow servants Joh. Brinsley Great Yarmouth Jan. 31. 1652. TO THE Christian Reader Christian WHen I first took up this Text it was far from my thoughts that my MEDITATIONS thereon should have been made any further publick then as the Pulpit rendred them But since that sadly laying to heart the long and yet continued disuse of that Sacred Ordinance the Sacrament of the Lords Supper in many places with the slighting and neglecting of it in some others where it is held forth in a regular way according to the Primitive Patterne I have been induced to cast abroad this spark which Providence had put into my hand Which I have done not with a desire of kindling any fire of contention in the Church which being already broken forth into such open flames calls for water not for oyl but of a holy zeal and fervor in the hearts and spirits both of Ministers and People that both may be excited in the fear of God and in obedience to the command of their blessed Lord and Saviour speedily to set upon some effectual course whereby this Sealing Ordinance being of so great concernment to the Church may be restored to Liberty with Purity May the success herein in any degree answer my Intentions I shall bless God for it and rest Thine in all Christian services John Brinsley YARMOUTH Jan. 31. 1653. The Saints Communion with Jesus Christ Mat. 26.29 But I say unto you I will not henceforth drink of this fruit of the vine untill that day when I drink it new with you in the kingdom of my father HAving had occasion in the morning in the Celebration of the blessed Sacrament of the Lords Supper to open unto some of you the three verses foregoing wherein we have set forth unto us the primitive institution of that Ordinance I now take hold of these words following which Saint Luke annexeth to the Passeover Luk. 22.18 but Saint Matthew and Marke to the Lords Supper not improbably as Paraeus conjectures they might be twice repeated Nihil impedit quin his idem repetiverit de utroque poculo Paraeus ad loc Vide Fulk Cartwright Annot. ad loc Parts Prediction Promise as an Appendix to both I shall here looke upon them as I meet with them in reference to the latter as relating to the Eucharisticall Cup which the Demonstrative particle in the Text This this fruit of the Vine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly pointeth at as being the next Antecedent to it So looking upon the words I shal take notice in them of two things a Prediction and a Promise or a Valediction and a Consolation The Prediction or Valediction in the former part where our Saviour taketh his farewell of his Apostles of ever having any more such communion with them upon earth and fore-warneth them of his death being then at hand I say unto you I will not henceforth drinke of this fruit of the vine The Promise or Consolation in the latter where hee comforteth them with the hope and assurance of a better Communion untill that day when I shall drinke it new c. Part 1. The Prediction or Valediction These are the two maine parts of the text which I shall handle severally and briefly rather glossing upon every thing then dwelling upon any thing I begin with the former the Prediction or Valediction I will not hence-forth drinke of the fruit of the Vine Where the first inquiry must be The fruit of the vine what what we shal here understand by this fruit of the Vine this some have made a question and as Maldonate saith a great question Quid Christus vitis generationem hit appellat magna est questio Maldonat ad loc but without any just ground or cause that I know the phrase is obvious and plaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genimen vitis as the vulgar Latine hath it the geniture or product the fruit of the Vine that is Wine which as elsewhere it is called the bloud of the Grape Gen. 49.11 so here the fruit of the vine Quest This Periphrasis why here used But why doth our Saviour here make use of this Periphrasis this circumlocution why doth he not speake plainly and simply I will no more hence-forth drinke of this wine or any wine A. Here to let other answers passe that of Grotius and some others seemeth most naturall Groti ad loc Cameron Myrothec ad loc who informes us from the Rabbins that this was the usuall Language in the celebration of the Passeover where mentioning the Cup Benedictio sis tu Domine Rex mundi qui das nobis fructum vitis Maldonat ad loc they were wont to call it by no other name but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of the vine So ran their set forme of Benediction which the Master of the feast was wont to use in their consecrating of that cup. Blessed art thou O Lord God King of the world who hast made the fruit of the vines And hereupon our Saviour as hee borrowed most of those Sacramental actions which are used in his Supper from the Passeover so also he retaineth this phrase and manner of speech calling the Sacramentall Cup the fruit of the vine Obs 1. The Sacramentall Cup Wine not Water Chrysost in Matth. Hom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Such it was in the first institution the fruit of the vine wine not water as Chrysostom observes from this text against some pernicious Heretickes in his time as he calleth them who cleane contrary to our Saviours practise Joh. 2.9 who turned water into wine they turned the Sacramentall wine into water nor yet wine mixed with water Nor wine mixed with water as they of the Church of Rome will have it putting a mystery in it but pure wine the pure bloud of the grape as it is called Deut. 32.14 such it was in the first institution and let not any dare either to change or yet adulterate it with any

unwarrantable mixtures Sacramentall elements not to be changed or adulteruted We know what is said of the Word Revel 22.18 If any man shall adde unto these things God shall adde unto him the plagues written in this booke And truly of no lesse dangerous consequence is it to adde to the Sacraments whether to the number of them or to the substance of them or to the significant Ceremonies about them Herein let Christians have an eye to the first patterne and cleave as close to that as may be without either Addition or Subtraction both which Papists are eminently guilty of in the Sacrament of the Lords Supper of the one in taking away the Cup from the people and so giving them but a halfe Sacrament of the other in mingling water with their wine which whatever shew of wisdome it may carry with it as Paul saith those legall observances kept alive by some in his time did Col. 2.23 yet it is no other but a peice of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship which God will never owne or approve There is a first Observation Sacramentall wine the same before and after Consecration Obs 2. The fruit of the Vine Such was this Sacramentall Cup before Consecration and such it was after so our Saviour here expresly calleth it That Cup which in the verses fore-going he had blessed in this verse he calleth the fruit of the vine Where then is that Transubstantiation which they of the Church of Rome dreame of who tell us that the very substance of the Elements is changed by the words of Consecration so as they remaine no longer Bread and Wine but the Body and Bloud of Christ under those formes and appearances now surely this was a mystery which our Saviour took no notice of which if he had he would not still have called the Sacramentall Cup as here he doth after Consecration as if it were purposely to prevent all misconceivings about his former figurative expressions the fruit of the vine Obs 3. Againe this Sacramentall Cup our Saviour himselfe here drinketh of Christs communion with his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. in Mat. 26.28 An argument against Transubstantiation and Consubstantiation Manifestum argumentum contra Transubstantiatores Consubstantiatores Parae ad loc so much is here plainly intimated and implied I will not drinke hence-forth so then he had drunke of it at that time communicating with his Apostles in eating of the same Bread and drinking of the same Cup with them which Chrysostome writing upon the former verse observes and if so here is then another stone as Paraeus observes to throw at the forehead of Romes Goliah their doctrine of Transubstantiation as also the Lutherans doctrine of Consubstantiation both which are strucke dead with this one blow If Christ himselfe did eate of the Sacramentall Bread and drinke of that Sacramentall Cup with his Apostles then certainly it was not for substance his owne Body and Bloud What shall we imagine him to feed upon himselfe to eate his owne flesh to drinke his owne bloud Of all Arguments taken up and made use of against these two dangerous errours I know none more strongly concluding and clearly convincing then this which let it therefore be laid up carefully and remembred for the establishing of our hearts in the truth of God against them Q. Why Christ communicated with his Apostles in the Supper But it may be demanded wherefore did our blessed Saviour thus communicate with his Apostles Why did he eate of that Sacramentall Bread Why did he drinke of that Sacramentall Cup Had he any need of either A. Not so being himselfe the Substance he had no need of those shadowes being himselfe the thing signified he had no need of those signes Neither could he expect any benefit to himselfe from this Ordinance yet he participateth in it even as before he had submitted himselfe to the Sacrament of Baptisme to be baptised by John not that he had any need of it being the immaculate Lamb of God free from all defilement of sinne hee needed no washing or expected any benefit by it but that hee might fulfill all righteousnesse So he tels the Baptist Mat. 3.15 yeelding this as a reason of his submission to that Ordinance Thus it becometh us to fulfill all righteousnesse To this end he came into the world Christ fulfilled the righteousnesse both of the Law and Gospel and this he did he fulfilled all righteousnesse the righteousnesse of the Law and thereupon it was that he submitted himselfe to these legall Ordinances the two Sacraments of the Old Testament Circumcision and the Passeover And in like manner he was to fulfill all the righteousnesse of the Gospel and thereupon he submitted to these Gospel-Ordinances the Sacraments of the New Testament Baptisme and the Supper which he did not for his owne benefit but ours Thus was he Baptized that he might confirme Johns Baptisme and sanctifie ours And thus did he partake with his Apostles in this Sacrament of the Supper that he might commend it to them and us teaching us as by his Doctrine so by this his example In the generall Christians not to slight Ordinances not to slight Ordinances not to neglect much lesse contemn them What was the Lord Christ himselfe thus made under Ordinances as under Legall so under Gospel-Ordinances and shall any that call themselves Christians set themselves above them Shall he that was the Institutor and appointer of Gospel-Ordinances as being the Lord of them submit himselfe to them and shall any who call themselves his Servants advance themselves above them trampling upon them by a meane and low estimation as if they were empty and worthlesse dispensations as to them as some of late times have not spared to call them To all such let me speake in the words of our Saviour Mat. 10.25 It is enough for the Disciple that hee be as his master and the servant as his Lord Not above him far bee this Luciferian pride this worst of prides such is spirituall pride from every of us Farre be it from us upon this or any other ground Among other not the Sacrament of the Supper to contemn any Ordinance of God In particular not this Ordinance this sealing Ordinance the Sacrament of the Lords Supper slight it not neglect it not but with care and conscience in obedience to that command Doe this attend upon it and make use of it where we may injoy it according to Christs Institution What doe we see our Lord and Master Christ sitting at Table with his Apostles eating of the Sacramentall Bread and drinking of the Sacramentall Cup as it were beginning to them and us and shall not we pledge him imitate him It is that which our Saviour telleth his Disciples when he had washed their feet Joh. 13.15 I have given you an example saith he that yee should doe as I have done And the like I may say of this his

were struck with spirituall blindnesse I would not brethren have you ignorant of this mystery that blindnesse is in part happened unto Israel saith the Apostle Rom. 11.25 Of misery this light being gone O what a sad and dismall day came upon that Nation a day of darknesse and of gloominess a day of clouds and of thicke darknesse wherein their Sunne was turned into darknesse as the Prophet Joel describeth the day of their calamity Joel 2.31 such was the darknesse which came upon that Nation for their not making use of the light while they injoyed it The like may they justly expect who make no better use of the light of the Word whilst it is continued unto them Children who play out the Candle that is allowed them goe to bed in the dark and what better can they looke for who trifle away the time and meanes of grace then that they should goe to bed in the darke dye without comfort Which let it take place with you that heare it this day God is pleased as yet to continue unto you the Gospel of peace and the peace of the Gospel As yet the promise holdeth good to you which the Lord maketh unto his people Isa 30.20 Though there bee given unto you the bread of adversity and the water of affliction though God be pleased to exercise you in sundry kindes having with-drawne from you many of these Temporall mercies which formerly you have injoyed yet your Teachers are not removed into corners but your eyes as yet see your Teachers But how long this mercy shall be continued unto you who knowes how soone the Shepherds may bee smitten and the sheep of this fold scattered who can tell who knoweth but that every Sermon that we preach unto you may be the last And that we shall speake no more to you in the name of the Lord. O that this consideration might worke you to a more conscientious attendance upon this ordinance The Sacrament of the Supper 2 And as upon the Word so upon the Sacrament the Sacrament of the Lords Supper which through the mercy and goodness of God is yet held forth unto you in this Congregation and that in a comfortable way I meane for the manner of Administration as for ought I know you shall meet with it elsewhere upon earth This is your Priviledge which many others in this Nation want and bewaile the want of it What our Saviour once said to the Jewes in his time Matth. 13.17 Many Prophets and righteous men have desired to see the things which you see and have not seen them Let mee apply unto you and to your present condition many both faithfull Ministers and private Christians have desired and doe yet desire to enjoy this Ordinance in such purity as it is dispenced in among you but cannot yet obtaine their desires But how long this mercy shall be continued unto you you know not hereof you have sad presidents in divers parts of this Nation where the use of this Ordinance being for a time unhappily discontinued such is the calamity that I say not the iniquity of the times they know not how in any comfortable way to their owne satisfaction and others to retrive and recover it againe My hopes are that this shall not be and my prayers and indeavours shal bee whilst God continueth me among you that this may not be your lot but though this Ordinance be continued unto you yet you know not how long you shall bee continued unto it Though this Tree of life like that in the Revelation chap. 22.2 shall as it hath done still yeeld her fruit every moneth yet you who are to reckon your lives not by Moneths but by dayes Few and evill have the dayes of the yeares of my life been so runs Jacobs computation Gen. 17 9. Man that is borne of a woman is of few dayes saith Job Job 14.1 when one Sacrament is past how doe you know whether you shall live to see another And therefore in the feare of God upon this ground be perswaded you who are capable of it and in measure fit for Sacramentall communion to a more conscientious attending upon this Ordinance Which exhortation let me direct to two sorts of persons 1 You who as yet stand aloof off from it The Sacrament of the Supper not to be neglected waiting it may be to see which way the wind will turne what changes and alterations time may bring forth that so you may more wisely as you thinke comply with it what know you but that your change may be at hand and may prevent as to you any other changes And if so thinke afore-hand how sadly this may lye upon your spirits in the day of sicknesse at the houre of death that you have upon such slight unwarrantable grounds neglected this Ordinance of God which through his blessing upon it might have been of speciall use for the comforting and strengthening of your hearts at that time when you shall have most need of comfort 2 For you But often received who have given in your names and new-ingaged your selves to a conscionable attendance upon this as upon other publick Ordinances of God in this Congregation doe not you think that a quarterly Communion as was heretofore accustomed wil now serve your turne If this Sacrament be oftner held forth as in this place it hath been and I hope shall bee I know not why without some just impediment you should absent your selves from it you will not doe it by your meales which serve for your bodily refreshment so oft as your Tables are spread you afford your presence and why should it not bee thus at Gods Table surely thus it would be were you but as sensible of Spirituall decayes as of Corporall and had but as good an appetite to the food of your soules as of your bodies To quicken which appetite lay this consideration to heart that you know not how nigh the time of your Passion or change may be Who knoweth what Cup what bitter cup is coming towards him or how nigh he may be to his last conflict with that last enemy Death wherein all comfort will be little enough upon this account neglect not this viaticum this soveraigne cordiall to drink of the fruit of the vine the Sacramentall Cup so often as it is by the Ministers of God in his name and way reached forth unto you And thus drinking of it Christians to receive every Sacrament as their last ever drinking it as your last cup. So doth our blessed Saviour here knowing that it should be so And doe we the like not knowing but it may be so None of us when we come to the Table of the Lord but may take up our Saviours words and say that for ought we know we shall henceforth no more drinke of the fruit of the vine but that this may be our last Sacrament And so looking upon it let it be our care and endeavour as when

TWO TREATISES I. The Saints Communion with Jesus Christ Sacramental Spiritual and Celestial wherein Ministers and Christians are excited to a Conscientious Administration and Participation of that of late time in many places too much neglected Ordinance the Sacrament of the Lords Supper wherein that great Controversie of a free Admission is debated II. Acquaintance with God the nature of it opened the practice perswaded encouraged directed cautioned As it was lately delivered to the Church of God at Great Yarmouth By John Brinsley Minister of the Gospel there London Printed for Tho. Newberry at the Three Lyons in Cornhil near the Royal Exchange 1654. REader pardoning those too many mispointings which specially in the former of these Treatises hath sometimes rendered the sense perplexed be pleased to correct these literal and verbal mistakes of the Press ERRATA PAg. 11. line 21. read those p. 19. l. 23. r. his own p. 23. l. 23. r. prophecy p. 28. l. last r. intimation p. 29. l. 12. r. Sun of Righteousness p. 33. l. 5. r. those p. 34. l. 5. r. as comfortable a way p. 39. l. 11. r. drink p. 47. l. 18. r. third p. 50. l. 10. r. promised p. 52. l. 17. r. presidency p. 57. l. 1. r. not for p. 79. l. 23. r. ye p. 88. l. 14. r. to strengthen him against p. 90. l. 13. r. ingenuously p. 95. l. 21. r. be they p. 128. l. 17. r. paucos p. 160. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Saints Communion WITH JESUS CHRIST Sacramental Spiritual and Celestial Wherein Ministers and Christians are excited to a Conscientious Administration and Participation of that of late time in many places too much neglected Ordinance the Sacrament of the Lords Supper As it was lately delivered to the Church of God at Great Yarmouth By John Brinsley Minister of the Gospel there London Printed for Tho. Newberry at the Three Lyons in Cornhil near the Royal Exchange 1654. To the Reverend and my much honored Fathers and Brethren the Ministers of the Gospel in the Church of England who desire to be found faithful Grace Mercy and Peace Reverend and much honored in the Lord PArdon the presumption of this Dedication which hath faln to you not more by choice then necessity In this ensuing Tract as the Text offered and the exigency of the times required it I have taken occasion once and again to excite Christians to a consciencious attendance upon that sacred Ordinance the Sacrament of the Supper as being both a sign and a seal a representation and a pledge of that blessed Communion which they hope to have another day with Jesus Christ and one with another in the Kingdom of their Father Now so it is that in the way of this motion at the request of some now walking abroad I foresee a double rub which without your help I am not able to remove The one is the late disuse of this Ordinance in some places the other the promiscuous prostitution of it in others The former of which deprives many of this Sacramental Communion who are desirous of it and in measure fitted for it The latter discourageth some others who out of tenderness of Conscience dare not communicate where they conceive though without any just ground their bare presence may make them accessory to such a profanation Upon this double account it is that I now make this Prefatory address to you wherein the sum of my request is That so many of you as are interested in the supposed guilt of either of these would be pleased seriously and speedily to apply your selves so much as in you is to the redress thereof A sad thing it is which the Church complains of in a litteral sense Lam. 4.4 That children should cry for bread and that there should be none to break it to them And it is no less that the children of the Kingdom should cry for Sacramental Bread and that there shall be none to break it unto them none to administer this Ordinance to them to which they have as good right as to any other Pardon me here if I take the boldness to minde you of what I know you cannot but remember and will be ready to acknowledge that you are not Lords but Stewards of the mysteries of God Now as the great Apostle maketh the Application of this doctrine 1 Cor. 4.1 2. It is required in stewards that a man be found faithful Many other qualifications there are requisite in such an officer but none more none so much as this of fidelity And wherein doth that consist but in a free distribution of what is committed to him according to his masters will for the good of the family Giving to every one his portion in due season Luke 12.46 And this it is which I do here humbly beg from all of you that you would in such a way approve your selves faithful to God and his people by a free dispensation of all Ordinances which he hath betrusted you with This some and many of you have done and do in the dispensing of the Word and why not also the Sacraments Surely these are to be looked upon amongst those sacred Mysteries by which name they were known to some of the Ancients who were wont to call the Eucharistical Elements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dreadful Mysteries And as sure I am that the due administration of them is within the compass of your Commission As of Baptism so of the Supper which our Saviour in the first Institution held forth to his Apostles with an Hoc facite Do this 1 Cor. 11.24 25. directing them as it is conceived what they and all the Ministers of the Gospel in succeeding ages there represented by them were at that time to do in participating and afterwards in dispensing of that Ordinance viz. To imitate his example in taking blessing eating drinking the Sacramental Bread and Wine giving both to the people in commemoration of his Death and Passion This in obedience to his command they afterwards accordingly did Let not any of their Successors then lay aside this Ordinance nor yet without unavoidable necessity suspend it Our blessed Saviour knowing his departure to be at hand how desirous was he to celebrate the Paschal and Eucharistical Supper with his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With desire saith he to them I have desired to eat this Passover with you before I suffer Luk. 22.15 And let the like motive prevail with you not knowing how nigh the time of your departure may be not to put off from moneth to moneth from year to year as in too many places of late times hath been done the celebration of this Ordinance In which neglect as the Ordinance suffers not a little so the Church much and that more ways then one And as for you my Brethren who do hold forth this Ordinance let me in the name of your Master and mine beg it at your hands that you would endeavor to dispense it in such

a way as those who have most right unto it may not be disheartned from partaking in it Cast ye up cast ye up prepare the way take up the stumbling block out of the way of my people so runs the Proclamation Isai 57.14 Which let it so far take place with you as that you may not by any act of yours obstruct or so much as in you lieth to remedy it suffer to be obstructed the way to the Lords Table whereby any of his people should be hindred from having Sacramental communion with him Amongst which obstructions I know none at the present more obvious then that which I have pointed at of promiscuous and mixt communions the admitting of all sorts to this Sacrament Which however happily it be not so just a ground of stumbling to others as they may make it yet in it self it cannot be denied to be an abuse and profanation of that Ordinance So it was looked upon in the last age and that by such as were free from the imputation of since so called Puritanism * Si quem indignum esse palam constiterit is ad coenam â pastore minimè est admittendus quià sine Sacramenti id profanatione fieri non potest Nowelli Catech. in quarto pro pè ad finem Im pr. Anno 1570. If any be openly known to be unworthy the Pastor ought not to admit him to the Supper because it cannot be done without profane abuse of the Sacrament As that Reverend Dean of Pauls Dr. Nowel in his approved and then Authorized Catechism hath resolved it And it is no other doctrine then what the Church then held forth in her Rubrick before the Communion where she not onely allows but enjoyns her Ministers not to admit persons scandalous or malicious to the Lords Table Not suffering them to be partakers of the Lords Table c. Rubrick before the Communion Let not this Direction and Injunction then be slighted by any of you who account it your Honor to be called the Sons of that Mother But looking upon this not onely as your liberty but your duty see that with holy care and conscience you apply your selves to the discharge of it It is that which the Lord telleth his Prophet Jeremy being then in a distracted condition in regard of the present times and not knowing well how to demean himself in the execution of his office in the midst of so many discouragements as he then met with If thou take forth the precious from the vile thou shalt be as my mouth Jer. 15.19 This would he have him do in his teaching to put a difference betwixt the good and the bad Preaching Gospel to the one and Law to the other confirming and comforting the former sharply reproving and menacing of the latter And so doing the Lord tells him he should be his mouth approve himself a true and faithful Minister of his And what is there said of that part of the Ministerial Office not unfitly may it be applied to this the dispensing of this Sacrament If herein you shall separate the precious from the vile put a difference betwixt those who as to Man are worthy and unworthy reaching forth this Ordinance to all and onely such as in the judgement of a well-regulated Charity may be looked upon as meet guests for that Table now shall ye be as Gods hand owned by him in this your Ministration Thus have I briefly presented my desires to both of you To which what answer I am like to receive at some hands I cannot but foresee and therefore give me leave to meet it with a short Replication True it is the Administration of this Ordinance and that in such a way it must be acknowledged to be the Ministers duty but how shall it in these times be discharged by him What shall every Pastor then assume and exercise a sole power and jurisdiction over his flock to admit and refuse as it pleaseth him To this I will not I dare not say Amen That which Prelacy hath disclaimed let not ordinary Pastors make challenge to What remedy then it will be said is to be found and used for this mischief of mixt communions To this I shall desire an answer may be received from that forecited Author which I presume may finde better acceptance from his hand Magist Quod ergo remedium huic malo inveniendum est atque adbibendum then mine In Churches wel-ordered and wel-managed I shall give it you in his own words as I finde them translated there was ordained and kept a certain Form and Order of Governance Audit In Ecclesiis benè institutis atque moratis certa ut Pag. 92. Matth. 18.15 16 17. Acts 14.23 15.4 6. d. 22.24.20 d. 17. f. 28. 1 Cor. 6.2.1 2. 12. d. 28. 14. c. 26. g. 40. 1 Tim. 5. c. 17. Tit. 1. b. 5. anteà dixi ratio atque ordo gubernationis instituebatur atque observabatur Deligebantur Seuiores id est Magistratus Ecclesiastici qui Disciplinam Ecclesiasticam tenerent atque colerent Ad hos authoritas animadversio atque castigatio censoria pertinebant 1 Cor. 5. a. 1.4.5 11. c. 16. d. 18 c. Hi adhibito etiam Pastore si quos esse cognoverant qui vel opinionibus falsis vel turbulentis erroribus vel anilibus superstitionibus vel vitâ vitiosâ flagitiosâqve magnam publicè offensionem Ecclesiae Dei adferrent quique sine coenae Dominicae profanatione accedere non possent cos ā Communione repellebant atque rejiciebant neque rursum admittebant donec poenitentiâ publicâ Ecclesia satisfecissent Nowelli Catech. ubi supra There were chosen Elders that is Ecclesiastical Magistrates to hold and keep the Discipline of the Church To these belonged the Authority looking to and Correction like Censors These calling to them also the Pastor if they knew any that either with false opinions or troublesome errors or vain superstitions or with corrupt and wicked life brought publickly any great offence to the Church of God and which might not come without profaning the Lords Supper did put back such from the Communion and rejected them and did not admit them again till they had with publick penance satisfied the Church This was the best and onely solution which that judicious and authorized Catechist in the last age was able to hold forth And truly for my part I must profess that seeing the late Reverend Assembly could not I do despair of finding out a better All the remaining scruple then will be what shall be done in those places where such assistants are not to be found In the resolving whereof I shall humbly crave your help onely taking the boldness to leave this motion with you That where a Juridical cannot be obtained you would rather choose to act in a Precarious and Pastoral way then to suffer so great and useful an Ordinance to be laid aside as of late times in too many places it hath

communicating with them herein he gave them and us an example that we should doe as hee did And great reason we should doe so our blessed Saviour had no need of this Sacrament yet partakes of it to shew his subjection and obedience to Gospel-Institutions How much more then should we doe the like who if we know our selves cannot but know that we have continuall need of these Ordinances and this among the rest for the confirming and increasing of our faith and other Graces in us which if not fed with these Spirituall viands are as subject to decline and decay as our bodies through want of our ordinary repast Be excited then in the feare of God Christians excited to a conscionable attendance upon the Lords Supper you who now stand at a distance from this Ordinance and are strangers to it that you would labour to acquaint your selves with it and for you who have ingaged your selves to attend upon it that you would doe it more frequently more constantly more conscionably To set on which motion let me minde you Christ himselfe present at every Sacrament that you shall have Christs company at every Sacrament so runs the Promise Mat. 18.20 Where two or three are gathered together in my name there am I in the midst of them A promise which however it hath a speciall eye at the administration of Ecclesiasticall Discipline yet it extendeth generally to al other religious duties Where two or three are met together to pray to heare the Word there will Christ afford his presence in the midst among them and so he will in the celebration of this Sacrament Christ will ever make one at his owne Table being alwayes present there though not corporally as he was here with his Apostles yet spiritually And that 1. As a Spectator 1 As a Spectator observing 2. The Guests which doe come an Observer cying 1 the Guests so did that King in the Parable when his Guests were set who came to celebrate the Nuptials of his Sonne himselfe cometh in to see them Matth. 22.11 Thus doth the Lord Christ the Master of this feast take a view of all those who present themselves as Guests at his Table so as if there bee but one without his Wedding Garment the Garment of imputed righteousnesse and inherent holinesse of which two this Garment is as it were woven the one being as the Woof the other as the Warp he cannot goe unspied Among the twelve there was one Judas who I am sure was at the Passeover and for ought I know might as well be at the Lords Supper also Him the Apostles suspect not when their Master told them that one of them should betray him they were every one ready rather to suspect themselves then him Is it I Master Is it I yet our Saviour espieth him and points him out to them Thus if there be a Judas an Hypocrite a close Hypocrite for such a one was he that shal dare at any time to draw nigh to this Table how closly soever he may carry it so as to deceive all those that sit at Table with him yet can he not goe undiscovered there is one that seeth him even the Master of this feast the Lord Christ who is there present eying and observing the Guests taking notice with what preparation what disposition what affection they come to his Table and how they demeane themselves being come thither And whilst he thus observeth those that come 2 Those which absent themselves hee also taketh notice of those who absent themselves So did that King in the Parable in the place forenamed He was very sensible of that dis-respect shewne to himselfe in the slighting of his invitation And so sensible is the Lord Christ of the like dis-respect offered to himselfe in slighting this Ordinance of his wherein he calleth men to have communion with himselfe he seeth who they are that answer the invitations of his Ministers with such vain and slender excuses as too many at this day doe One liketh not the company amongst whom he apprehendeth some not so approveable as they should be and upon that account hee forbeareth this feast because the hands of some of the Guests are not so cleane washed as he conceiveth some to be A second will not endure to be questioned by the Porters the Doore keepers what he is and what he cometh about I mean to submit to any examination or triall by any Church-Officers touching his qualifications and fitnesse for that Ordinance A third scruples at the manner of Administration and among all other things the gesture now used viz. sitting especially at the Table which he looketh upon as too familiar and homely though it be for substance the very same with that wherein our Saviour at first administred it and his Apostles received it which was a Table gesture the same that was then used at the Passeover and at other ordinary meals A fourth liketh not the tongue that blesseth or the hand that reacheth forth the Elements A fifth it may be is not in love and charity with some nor yet desires to be Thus doe men cast stumbling blocks in their owne way finding out some pleas and excuses to keep them from this Ordinance but whether they be such as will justifie this their refusall and neglect let them see to it knowing that they must one day give an account hereof to the Master of this feast who is thus present there as an Observer And secondly 2 Christ present as a Communicant as a Communicant communicating with those that come Such is this Sacrament a Communion betwixt Christ and the Beleever The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the communion of the Body of Christ saith the Apostle 1 Cor. 10.16 A Sacrament wherein Christians have communion as one with another so all with Christ who being there spiritually present doth as it were sup with them Rev. 3.20 and they with him he reaching forth unto them by the hands of his Ministers the outward signes and together with them the things signified by them Himselfe his owne Body his owne Bloud This he did to his Apostles at the institution of this Sacrament reaching forth the Bread and Wine to them hee gave Him-selfe with them Take eate this is my Body this is my Bloud drinke yee all of it And the like he doth still where-ever this Sacrament is duly administred Christ being there present as the Master of the Feast he offers and tenders his owne Body and Bloud to those who upon Gospel conditions will receive him All which should induce Christians to a conscientious attendance upon this Ordinance to come to it readily and to use it reverently But I promised not to dwell upon any thing We see what is here meant by this fruit of the vine and how our Saviour himselfe drank thereof communicating with his