The Lords Supper Briefly Vindicated, Text

The Lords Supper Briefly Vindicated · Text

p. 1The LORDS SUPPER a Grace-begetting, Soul-converting Ordinance.

MEeting lately with a Printed Queſtion in the Country, profeſſedly aſſerting (in the publike Schools of my Quondam nurſing Mother, the famous Univerſity of Oxford, the laſt Act there held,) The Sacrament of the Lords Supper, to be no Grace-engendring, Soul-converting, but only a confirming Ordinance, or prae-exiſtent Grace: And having ſoon after heard the ſame with much confidence vehemently affirmed, in the Pulpit of an eminent City, where the Inhabitants (upon this miſtake) have for divers whole years been deprived by their Miniſter of the ineſtimable Soul-refreſhing Benefits of this heavenly banquet, to their greateſt grief; I thereupon conceived my ſelf obliged in point of Conſcience, Duty both to God and Men, (having formerly oppugned this aaMat. 16.6.12.Matt 16:6Matt 16:12Phariſaical spreading leven both in its riſe and progreſs) to apply a freſh Emplaster to ſo dangerous a Gangraena, and new prodigious Error; which the Anabaptiſts, and Independents ſtrenuouſly aſſert on the one hand; to withdraw the people from our mixt Parochial Congregations, to their ſelect Separated Conventicles (conſiſting only of the moſt refined ſublimated Saints, as they deem themſelves: and the over-rigid Presbyterians cry up on the other hand, to lure the people to ſubmit their necks, conſciences to their new Presbyterial Tryals, and Suspenſions from this Sacrament, till adjudged worthy by their Claſſical Sentences to receive it: which theſe different politick bbPſal. 58.5.Ps 58:5Charmers hope to effect by this late-invented falſe Charm, ſo frequently ſounded by them in all places into the ears of their Auditors for theſe by ends alone, (not out of any real love to truth, or their peoples Spiritual welfare) without oppoſition.

This abſurd irreligious Paradox I have heretofore at large refuted by Scriptures, Reaſons, Experience, Fathers, Councils, School-men, Proteſtant Divines of our own and other reformed Churches; and by the Homilies, Articles of the Church of England (ratified by Parliament, and the Subſcriptions of all our Miniſters to them) in my Vindication of 4. Serious Queſtions printed 1645. p. 39. to 48. my Suſpenſion ſuſpended, publiſhed 1646. p. 18. to 39. and briefly touched in my Seaſonable Vindication, p. 28, 29. Since which I have herein been ſeconded by Mr. John Humfrey in his acute and ſolid Rejoynder to Mr. Drake, printed 1654. p. 216. to 241. in his Second Vindication of Free-admiſſion to the Lords Supper, 1656. p. 32. &c. and by that learned Gentleman Mr. 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, ccZech. 8.19.Zech 8:19love the Truth and p. 3Peace; for whoſe benefit I have made them publike.

Our ddSee 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 ee2 Cor. 4.2.2 Cor 4:2to 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 ffMat. 26.26,27. Lu. 22.18,19,20. 1 Cor. 10.16,17.21. c.11.20. to 30. Gal. 3.1.Matt 26:26Matt 26:271 Cor 10:161 Cor 10:171 Cor 10:21Gal 3:1Lords 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 ggSee 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: p. 4Therefore his Miniſters, Servants, muſt conform themſelves to his pattern & language herein. 2. Circumciſion was a v…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.Matt 26:17–311 Cor 5:71 Cor 5:8Paſſeover; 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; ggSee Calvin, Peter Martyr, Aretius, Fayus, Paraeus, willet, wilſon, and others on Rom. 4.Rom 4That 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 p. 5they confirmed the words and Gospel they preached, Mar. 16.20. The hu…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 hhMat. 26.27.27,28. 1 Cor. 11.24. to 30. c.10.16,17,21.Matt 26:27Matt 26:281 Cor 11:24–30only 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 inviſible body, bloud, benefits of our Saviours death they repreſent and convey unto our Souls for their ſpiritual nouriſhment, are received only as ſpiritual food, not Seals; neither are our bodies or ſouls in any Scripture ſaid to be viſibl or inviſibly, inwardly or outwardly ſealed, but only to be fed and nouriſhed by this Sacrament: p. 6Therefore it is as improper a ſpeech to call it a Seal, as to ſtile our meat and drink a Seal: or to averr, that mens perſons, faith, or the Covenant of Grace are ſealed by the Lords Supper, as that their perſons or Evidences of their Lands, Charters, Bonds, are ſealed by their Ordinary Suppers; there being no Analogy at all between Meat, Drink, and a Seal, or between feeding and ſealing; as theſe new Doctors affirm, with as much ſenſe and reaſon, as the iiConcil. Trident. Seſſio. 21. c. 3. Concil. Conſtant. Seſſ. 13. Biſh. Jewels Reply to Harding, p. 72. &c. Ames Bellarminus Enervatus, Tom. 3. lib. 4. c. 7. p. 179. &c.Popiſh Councils, Doctors aſſert, That the Lay-Communicants actually drink Christs bloud in the Euchariſt by way of Concomitancy, only in and by their eating the conſecrated dry bread. 6. Admit the Lords Supper might in ſome ſtrained, ſecondary, improper ſenſe be ſtiled, A Seal of the new Teſtament or Covenant of Grace, recorded in the Scripture, and ratified by Chriſts death; yet with what propriety of ſpeech can they ſtile it, a Seal affixed to the Grace of faith, or ſaving Graces in the hearts of worthy Communicants? Can the viſible, material, conſecrated Elements (which they refuſe to adminiſter to thoſe they repute not real Saints, for fear of ſetting a Seal to a blank) be affixed by them to inviſible immaterial Graces? If yea; then kkBellarminus Enervatus, Tom. 3. c. 3. P. 37.Dr. Ames and other Proteſtants main Argument againſt the Papiſts, that the Sacraments convey not grace ex opere operato, as phyſical inſtruments unto the receivers of them, (Fieri n: non poteſt, ut Sacramenta, quae ſunt res craſſae et materiales ad animam penetrent, et ibi quaſi creando ingenerent divinam ac ſupernaturalem virtutem, idque in momento, quia proportionem nullam habent ad objectum in quod agunt:) muſt be both falſe, and diſclaimed by them as abſurd for the future. If no; then this foundation and chief cornerſtone of our Oppoſites ſtructure, againſt the Lords Suppers Soul-converting, Grace-producing efficacy; That it is a Seal both of the Covenant and truth of ſaving faith and Grace in the hearts of the receivers; muſt be henceforth diſclaimed, recanted, renounced by them, as a falſe, unproper, unſcriptural Paradox and Expreſſion, p. 7though embraced by them as an unqueſtionable principle; which having llSuspenſion ſuspended, p. 19, 20.elſewhere more fully refuted in another method, I ſhall here no further proſecute, but only requeſt them for the future to confine themſelves wholly to the Scripture language, and then this Controverſie will ſoon be ended.

objection 2 2. From this firſt main foundation they deduce their 2. which I ſhall next diſcuſs: That Sacramental ſeals ſerve only to confirm, ratifie prae-exiſtent, not to convey or effect non-exiſtent Grace, the proper office of a Seal being to confirm, not convey: Therefore the Lords Supper being a Seal, cannot poſſibly beget or convey Grace where it is not, but only corroborate it where already wrought.

This Poſition of theirs hath neither Scripture nor reaſon to ſupport it, being an apparent untruth, and groſs Soleciſm both in Divinity and Law: For, Scripture, Law, and common experience might have inſtructed theſe Oppoſites, that there are ſeveral properties and uſes of Seals. The 1. is, to conceal and ſeal up things from publike view, as they uſually ſeal up Letters, Books, Bags of money, and what elſe they would keep private; for which peruſe, Iſa. 29.11. Cant. 4.12. Job 41.15. Rev. 5.1. c.6.1. c.10.4. c.22.10. 2ly, To ſecure and keep things ſafe from being embezelled: atteſted by Deut. 32.43. Job 34.16. c.14.17. Dan. 6.17. Mat. 27.66. 3ly, To appropriate and mark perſons or things for our own, and to distinguiſh them from others, Rev. 7.2. to 9. c.9.10. 2 Tim. 2.19. 2 Cor. 1.22. Eph. 1.13. c.4.30. 4ly, To commiſſion or authorize Officers and others to exerciſe their Offices, or execute their commands, Eſth. 3.12. c. 8.10,11. John 6.26. Hence all Judges, Juſtices Commiſſions, Officers Patents, and Writs to Sheriffs, are and muſt be ſealed. 5. To confirm or ratifie Writings, and make them valid, and irrevocable in Law, Eſth. 8.8. Neh. 9.38. c.10.1. Jer. 32.10.14.44. Iſa. 8.16. Now theſe writing are of ſeveral ſorts and Natures, 1. Charters, Feoffments, Grants, Covenants, Gifts, Wills, Bequeſts, giving, p. 8granting, transferring, and newly conveying Lands, Goods, Honors, Annuities, Rights, Titles, Intereſts, Offices, Powers, Privileges, Advantages, &c. from the King, or from one perſon to another, in w^ch they never had any right or intereſt before, being conveyed to them only by theſe new ſealed writings. 2. Deeds or Charters of confirmation, corroboration or releaſe, confirming or inlarging mens former rights, intereſts, eſtates in Lands, or other things wherein they had a precedent intereſt or poſſeſſion by former conveyances. Seeing then there are ſeveral other properties, uſes of Seals beſides confirmation; and the primary, original, moſt uſual end of Seals and ſealed writings is, to convey, transferr new rights, titles, intereſts, privileges, eſtates, poſſeſſions, & but the ſecondary end of them, to confirm, corroborate or enlarge eſtates formerly conveyed; To argue, that the Lords Supper is only a Grace-confirming, not a Grace-conveying Ordinance, becauſe it is a Seal; is as groſs an abſurdity as to averr, that all Deeds of meer Feoffment, Grant, Gift, Bequeſt, are only Confirmations of precedent intereſts or eſtates, not conveyances of new ones, becauſe they are ſealed; and that Seals ſerve only to corroborate, not convey or transferr. 2. Themſelves aſſert, that this Sacrament is a **Though not immediately affixed to it, as Seals are to Deeds.Seal of the New Covenant of Grace; and if ſo, then it muſt certainly be rather a Seal for Conveyance of new Grace where wanting, than a confirmation of prae-exiſtent Grace, the mmSee Olevian, de Subſtantia Foederis.Tenor of this new Covenant being thus expreſſed both in the Old and New Teſtament, Jer. 31.31,32. Heb. 8.6. to 13. c.10.16,17. I will put my Laws into their hearts, and in their minds and hearts will I write them, (both in the future, not preterperfect tenſe) And I will be to them a God, and they ſhall be to me a people, &c. Thus enlarged, Ezech. 11.18,19,20. c.36.25,26,27. Jer. 32.39. I will sprinkle clean water upon you, and you ſhall be clean from all your filthineſs, &c. A new heart alſo will I give you, and a new Spirit will I put within you (not confirm p. 9that old you had before) and I will take away the stony heart out of your fleſh, and I will 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, (all in the future tenſe.) This Covenant then being all in the future, conveying a New heart, New Spirit, new clenſing, ſanctification and obedience, where they were not before; The Lords Supper being the Seal of this Covenant, by their own conceſſions muſt certainly be (in Gods original intention and divine inſtitution) rather a Grace-conveying, Faith-ingendring, Soul-converting Ordinance where it found no prae-exiſtent Grace, than a bare confirming ordinance to corroborate and increaſe true Grace only where it was formerly wrought by other Ordinances; wherefore they muſt either renounce this Covenant of future Grace, or this Sacrament to be a Seal therof: or elſe abjure this ſecond foundation of their Error.

objection 3 Their 3. Ground depending on the two precedent, is this, That thoſe have no right to, nor intereſt in the Covenant of Grace, who have no prae-exiſtent ſaving Grace, and faith within them: Therefore to adminiſter the Lords Supper to ſuch, is but to ſet a Seal to a blank, which cannot work any ſaving Grace or converſion in them.

I anſwer, That this Poſition (an Oracle of their own forging, not of Gods inditing) is as falſe as God is true. For 1. There are two ſorts of Promiſes or Covenants of Grace conteined in the Scriptures. 1. Of working, begetting in, or giving, conferring a New heart, ſpirit, and all neceſſary ſaving Graces, to thoſe who never had them: 2ly, Of confirming, encreaſing, renewing, perpetuating Graces when and where they are already began; commonly thus diſtinguiſhed: Promiſes of Grace, and Promiſes to Grace. The firſt of theſe Promiſes and Covenants (being general, univerſal, indefinite) were made to men, not only before their calling and converſion, but before their very births and being in the world; witneſs Gods Covenant, Promiſes made to the ſeed of Abraham; p. 10and for the calling, converſion, ſalvation of the Gentiles, many hundred years before their fulfilling, recorded at large, Gen. 17.1. to 17. Acts 2.38,39. Hoſ. 1.10. c.2.23. Rom. 9.25,26. c. 11.26.30,31.15. c.15.8. to 24. Iſa. 52.15. Eph. 2.1,2,5,11. to 24. Iſa. 42.1.6. c.60.3,4,5, c.62.2.11,12. c.66.19,20,21. Pſal. 72.4. to 18. Yea the promiſes and new Covenant forementioned (of which our Antagoniſts affirm the Lords Supper to be a Seal) were made to ſuch, who had no ſaving Grace, no new heart, spirit. or ſanctification at all in them, but were desperately ſinfull, graceleſs, rebellious, and dead in ſins and treſpaſſes, when made unto them, as is evident by Jer. 31.31,33,34. c.32.37, to 44. Ezech. 11.18,19,20. c.36.25,26,27. Heb. 8.6. to 13. c.10.16,17. Therefore if theſe Promiſes and Covenants of Grace were made to ſuch by God himſelf, the Seals of the Covenant and theſe Promiſes muſt alſo by neceſſary conſequence belong of right unto them; ſince the acceſſory alwayes follows the principal, and the Seals the Covenants to which they are annexed, even as thoſe who have a right to any human Charters, Deeds, Feofments, Covenants, Obligations, have a right unto the Seals, as well as to the parchment and writing. 2ly, Circumciſion, nnRom. 4.11.Rom 4:11the Seal of the Covenant of the righteouſneſe of faith and Covenant God made with Abraham and his ſeed, belonged equally to all Abrahams poſterity, whether regenerate or unregenerate, circumciſed or uncircumciſed in heart: to Iſhmael as well as to Iſaac: whereupon, EVERY MANCHILD whatſoever of the ſeed of Abraham, or born in their Houſes, was throughout their generations to be circumciſed on the 8. day, under pain of being cut off from his people, for breaking of Gods Covenant, in caſe of omiſſion or neglect, Gen. 17.10. to 15.23.36,37. c.21.4. c.34.15.17.22.24. Exod. 12.48. Joſh. 5.2. to 10. If then Circumciſion the Seal of the firſt Covenant, belonged equally to all the Iſraelites by Gods own inſtitution, though moſt of them were uncircumciſed in heart, yea Enemies p. 11to God by their wicked works, Jer. 9.25,26. Rom. 2.28,29. Gal. 5.6. 1 Cor. 10.1,2,5,6,7. Rom. 10.21. then why not the Lords Supper being by themſelves ſtiled the Seal of the New Teſtament, and ſecond Covenant, to all viſible Church-members who externally profeſs the Goſpel, though uncircumciſed in heart and unregenerate. 3ly, Moſt of our Antagoniſts herein (eſpecially ooMr. Rutherford, Due right of Presbyteries, c. 4. Sect. 5. Mr. Marſhals Defence of Infant Baptiſm, Mr. Baxter, Mr. Hall of Infant Baptiſm.Presbyterians) confeſs and aſſert in print, that Baptiſm (ſucceeding Circumciſion under the Goſpel, which they likewiſe ſtile a Seal of the Covenant of Grace,) belongs equally to the infants of all viſible baptized Chriſtians, be they never ſo ignorant, ſcandalous, impious unregenerate, carnal, or actually excommunicated from the Church for their wickedneſs; and that upon the account of their parents external right of Church memberſhip and profeſſion of Chriſtianity; Yea, ppActs 8,12,13.21,22,23,36. to 40. c.10.47,48. c.16.15.33.Acts 8:12Acts 8:13Acts 8:21Acts 8:22Acts 8:23Acts 8:36–40Simon Magus, and others of ripe years upon their bare profeſſion and external belief of the Goſpel, were baptized by the very Apoſtles, though continuing ſtill in the gall of bitterneſs, and bond of iniquity, as well as the Eunuch, Cornelius, the Jaylor, and other real Converts; the Apoſtles commiſſion given them by Chriſt himſelf being this, Mat. 28.19. Mar. 16.15. Go ye into all the world, and teach all Nations, and preach the Gospel to EVERY CREATURE, BAPTIZING THEM in the name of the Father, Son, and holy Ghoſt, &c. By vertue whereof they were to baptize all Nations, and every creature to whom they preached, if they only externally imbraced the Goſpel preached. If then the Seal of Baptiſm belongs univerſally to all infants of Chriſtian parents, and all who externally receive the Goſpel preached, then why not the Seal of the Lords Supper, ſince the Apoſtles and Primitive Chriſtians admitted all they baptized, yea Infants as well as others to the one, as well as to the other? Acts 2.44,46. Biſhop Jewels Reply to Harding, p. 103. 4ly, All circumciſed Perſons whatſoever, and the whole Congregation of Iſrael, whether believers or unbelievers, carnal or ſpiritual, children of God, or of Belial, p. 12were peremptorily enjoined by God, duly to eat and celebrate the Paſſeover, under pain of being cut off from their people, and did all accordingly celebrate it, none being ſuſpended from it for any moral, but only for ceremonial uncleanneſs, Exod. 12.3,4.44,47,48,50. Joſh. 5.6,8,10. 2 Chron. 30.5.13. to 17. c.35.1.17,18. Ezr. 6.19,20,21,22. 1 Cor. 10.1,2,3,4. If then all Circumciſed perſons whatſoever, and the whole Congregation of Iſrael that were preſenr, received this Sacramental ſeal of the Paſſeover under the Law, without ſecluding any of them from it for ignorance, ſcandal or unregeneracie: Then by like reaſon and conſequence, all baptized Chriſtians ought to receive the Sacramental Seal of the Lords Supper, without ſecluding any (but ſuch who are actually excommunicated from all other Ordinances and Church communion) for ignorance, ſcandal, unregeneracie, or want of ſaving Graces, ſince Chriſt himſelf at its very inſtitution, admitted all unto it who were admitted to 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, p. 13tiles, 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 onelyonly p. 14to 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 qqMat. 16.16 2 Cor. 2.14,15,16.Matt 16:162 Cor 2:142 Cor 2:152 Cor 2:16Goſpel 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. p. 15chap. 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, rrSee 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 p. 16refuſal to adminiſter 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 onelyonly 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. ſſRejoynder 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. ttDivine 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 p. 17are 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 monethmonth 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, uuActs 20.20,21,27,28. 2 Tim. 4,2,3. Ezech. 2.3. to 9. Rom. 10.21.Acts 20:20Acts 20:21Acts 20:27Acts 20:282 Tim 4:22 Tim 4:3Ezek 2:3–9Rom 10:21If 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, xx1 Cor. 9.16,17.1 Cor 9:161 Cor 9:17becauſe it is their duty, and there is yy2 Tim. 2.24,25,26. Acts 26,17,18. 2 Cor. 2.15,16 Acts 16.14. c.28.24.2 Tim 2:242 Tim 2:252 Tim 2:26Acts 26:17Acts 26:182 Cor 2:152 Cor 2:16Acts 16:14a poſſibility, a probability, that ſome of them, at laſt, in Gods due time, may be really converted, and ſaved by it, though the zzRom. 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.Rom 10:16Rom 10:21Mark 16:15Mark 16:16Rom 11:7Rom 11:8Rom 11:9Rom 11:10Matt 10:14Matt 10:15John 15:22greatest 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 p. 18by it, though the major part do thereby aggravate their ſins, judgements, and aa1 Cor. 11.27.29.1 Cor 11:271 Cor 11:29eat, 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 bbEzech. 33.8,9. Acts 20.26,27,28.Ezek 33:8Ezek 33:9Acts 20:26Acts 20:27Acts 20:28bloud, 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 cc1 Cor. 10.16,17.20,21,23. Acts 20.18,19,20,21,26,27. 2 Tim. 2.25,26. c. 4.2.3.4.5.1 Cor 10:161 Cor 10:171 Cor 10:201 Cor 10:211 Cor 10:23Acts 20:18Acts 20:19Acts 20:20Acts 20:21Acts 20:26Acts 20:272 Tim 2:252 Tim 2:26poſſible, 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 p. 19is 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 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? ddMat. 24.45,46. Lu. 12.42, &c.Matt 24:45Matt 24:46And 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 p. 20them 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 eeAccedat 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.Matt 15Auguſtine, 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 onelyonly 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 ffTho. 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 p. 21Elements 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 ggAmes. 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 p. 22qui 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 Church of England, which reſolves it ORDAINED OF CHRIST, to be AN EFFECTUAL SIGN of Grace and Gods good will toward us; by which HE DOTH WORK INVISIBLY IN US, and doth NOT ONLY QUICKEN but alſo ſtrengthen and confirm our faith. Hence Cardinal Cajetan in 1 Cor. 10. and Dr. Ames, as well as Bellarmin, in his Bellarminus Enervatus, Tom. 3. c. 4. p. 43. conclude; Haec autem eſt COMMUNIS THEOLOGORUM DOCTRINA, Sacramenta CONFERRE GRATIAM, vel FACIENDO UBI NON INVENIT FACTAM, vel factam AUGENDO. And that not only as Signa theorica, ad ſignific andum tantum inſtituta, ſed practica, ad ſignifiandum et EFFICIENDUM INSTITUTA: as they there expreſs themſelves, cap. 3. p. 29. To which Dr. Ames adds this, as his own and all Proteſtants Opinions, c. 3. p. 24. Noſtrae ſententia eſt, SACRAMENTA OMNEM EFFICIENTIAM HABERE, RESPECTU GRATIAE, quam Signum practicum poteſt habere per ullam relationem: non tamen efficere gratiam immediatè, ſed MEDIANTE SPIRITU p. 23DEI ET FIDE. But of this more largely in anſwer to their laſt Objection againſt its converting power.

objection 6 Their 6. Objection is this, hhMr. Drakes Boundary, p. 163. An Anſwer to Suſspenſion ſuſpended, p. 23, 24.If the Lords Supper were a converting Ordinance, then it ſhould be adminiſtred to meer Heathens, as well as the Gospel preached to them, to convert them unto Chriſt: But meer Heathens are not to be admitted to, but debarred from it: Therefore it is no converting Ordinance, but confirming only.

Before I anſwer the Argument, I muſt premiſe, that there is a twofold Converſion mentioned in Scripture, 1. Viſible and external; when ii1 Theſſ. 1.8,9,10. Pſal. 22.17. Iſ. 60.5. Acts 15.3.7.12.14.19. c.2.41. c.8.5. to 18. c.6,7,8. c.11.1.15 18. c.18.10,11. c.26.17. Rom. 10.14. to 21. c.15.16.18. Eph. 2.11,12,13, &c. c.3.6. to 12. Gal. 3.1,2. c.2.2.8. 1 Cor. 12.2.28. Col. 1.26,27. 1 Tim. 3.16. 2 Tim. 1.10,11. c.4.17. Mat. 28.19,20 Mar. 16.15. to 19.1 Thess 1:81 Thess 1:91 Thess 1:10Ps 22:17Isa 60:5Acts 15:3Acts 15:7Acts 15:12Acts 15:14Acts 15:19Rom 10:14–21Eph 2:11Eph 2:12Eph 2:13Gal 3:1Gal 3:21 Cor 12:21 Cor 12:28Col 1:26Col 1:271 Tim 3:162 Tim 1:102 Tim 1:11Matt 28:19Matt 28:20Mark 16:15–19meer Heathens, Infidels, Jews, Turks, and Pagan Idolaters, are converted from their Heatheriſm, Idolatry, Idols, and Idol-Gods; to the external profeſſion only of the Goſpel of Chriſt, and viſible worſhip, ſervice of the true and living God. This kind of converſion (not here controverted) is originally wrought in an ordinary way, only by the word preached, or the ſight of Miracles accompanying the word, not by the Lords Supper, Baptiſm, or other publike Ordinances; as the marginal Texts demonſtrate; 2. Inviſible, Spiritual, kkRom. 2.28,29, 1 Pet. 1.3,4. Rev. 2 17. Ezech. 36.26,27.Rom 2:28Rom 2:291 Pet 1:31 Pet 1:4Rev 2:17Ezek 36:26Ezek 36:27Internal; when unregenerate carnal Chriſtians profeſſing externally the Goſpel of Chriſt, and worſhipping the only true God, are effectually turned from all their ſins, luſts, evil wayes, works of darkneſs, and the power of Satan, to unfeigned repentance, faith, holineſs, newneſs of life, love, and obedience to God; as well in their ſouls, spirits, as outward converſation, doing works meet for repentance, and what is lawfull and juſt both in the ſight ef God and men; Of which Converſion we read, Pſ. 19.7. Pſ. 51.13. Iſa. 6.10. c.59.20. Jer. 3.14. c.25.5. c.26.3. c.31.18. c.44.5. Lam. 3.40. c.5.21. Ezech. 3.13. c.14.6. c.18.21.30.32. c.33.11. to 20. Hoſ. 12.6. c.14.2. Joel 2.12,13. Jonah 3.8. Zech. 1.3. Mat. 13.15. c.18.3. Mar. 4.12.20. John 12.40. Acts 28.27. c.26.18,20. 2 Cor. 3.16. Jam. 5 20. The firſt ſort of theſe Converſions is peculiar only to meer Heathens and Idolaters, never formerly profeſſing the Goſpel. p. 24The ſecond is proper to none but viſible Chriſtians living within the pale of the Church; though I willingly acknowledge, that meer Heathens upon the firſt preaching of the Goſpel to them, may be at the ſelf ſame time both inwardly and outwardly converted unto God, even before they are actually baptized, or externally incorporated into the viſible Church of Chriſt, as is clear by Acts 2.37,38.41. c.8.12. c.10.44. &c. c.11.15,16,17,18. c.13.47,48. c.16.14,15.30. to 35. c.26.18,19,20. 1 Theſſ. 1.9,10. This later Converſion (of which we only diſpute) both may be and uſuall is as properly, as effectually wrought in the Souls of Chriſtians by the Lords Supper where duly, frequently, conſtantly adminiſtred, as by the word preached, it being not only as apt to beget Saving faith, and aſſurance, as the naked word alone, but in ſome reſpects more probable to effect them, ſince ll1 Kings 10.6,7,8. Lu. 1.2. Acts 10.40,41. 2 Pet. 1.16.1 Kgs 10:61 Kgs 10:71 Kgs 10:8Acts 10:40Acts 10:412 Pet 1:16Eye-witneſſes, Evidences, are more perſwaſive, and apter to beget belief, aſſurance then Ear-witneſſes; and mmDeut. 17.6. c.19.17. Mat. 18.16.Deut 17:6Matt 18:16two witneſſes, than one alone; and an Oath or Seal annexed to Promiſes, Covenants, more ſtrong, powerfull to aſſure, reſolve, comfort, work faith of adhaeſion in our doubting spirits, than naked Promiſes or Covenants without them, Hebr. 6.17,18. Pſal. 89.3.33,34,35. Pſal. 110.4. This diſtinction premiſed,

I anſwer, 1. That the ſequel of the Major is falſe: 1. Becauſe the Lords Supper belongs not to meer unconverted Heathens and Idolaters, (being not inſtituted by Chriſt for ſuch, to convert them from Paganiſm to Chriſtianity) but only to baptized Chriſtians and Members of the viſible Church; as is evident by Mat. 26.17. to 33. Mat. 14.12. to 28. Lu. 22.8. to 31. c.24.30,31. Acts 2.41,42,46. c.20.7.11. 1 Cor. 10.16,17.21. c.11.20. to the end; even as the Paſſeover belonged to none who were uncircumciſed, but to the circumciſed alone, Exod. 12.43. to 50. and the Sacrament of Baptiſm was to be adminiſtred to no meer Pagans, but only to ſuch who embraced the Goſpel p. 25firſt preached to them, and profeſſed their belief thereof before they wēre actually baptized, Mat. 28.19. Mat. 16.15,16. Acts 2.41,42. c.8.12,13,36,37. c.10.47,48. c.16,14,15.31,32,33,34. Now the reaſon why neither the Lords Supper nor Baptiſm might be adminiſtred to meer Infidels before their embracing of the Goſpel, is not becauſe they are no really converting Ordinances in the ſenſe forementioned, (as I have proved the Lords Supper to be, and the nnSee Bochellus Decr. Eccl. Gal. l. 2. Tit. 3. de Baptiſmo. Jewels Reply to Harding, p. 21. 27. 242, 249, 250, 458. Ames. Bellarm. Enervat. Tom. 3. l. 1. c. 3.Titus 3Fathers with others aſſert Baptiſm to be, from Mat. 3.11. John 1.26. Rom. 6.34. Gal. 3.27. 1 Pet. 3.21. Eph. 5.…26.27. Tit. 3.5.) but becauſe they are badges of our Christianity, to diſtinguiſh us from Pagans and all other falſe Religions; the means, ſigns, Bonds of our actual incorporation, and mystical union into the viſible Church of Christ; the Memorials of the death of Jeſus Chriſt, whereby we ſhew forth his death till be come; and Evidences of our Chriſtians Communion and mutual agreement in faith and brotherly Chriſtian love one towards another, as members of the ſelfſame body, as 1 Cor. 10.16,17.21. c.11.23,24,25,26. c.12.12.13,14. the 25. & 28 Articles of the Church of England, the Harmony of Confeſſions, Sect. 11, 12, 13, 14, 15. and all who have written of them, define them to be. 2ly, Becauſe there 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. p. 26But 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 ooReply 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 ppA 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, qqAntiquaeries, 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, rrSee 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 p. 27Ordinance 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 ſſAmes. 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 ttBochellus, Decr. Eccleſ. Gal. l. 2. Tit. 1. c. 32. p. 148, 149.Titus 1Synod 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 p. 28thing, 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 uuBochellus, 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." xxLaur. 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 yyBochellus, ibid. 144.Synodus Aquenſis, Anno 1583. determines." p. 29Hence the zzBochellus, Decr. Eccl. Ga. l l. 3. Tit. 1. c. 105. p. 376.Titus 1Council 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 aaSee 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." p. 30Nec 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. bbReply to Harding, artic. 8. p. 282, 283. … & art. 10. p. 318.We do hoth think and ſpeak ſoberly and reverently of Chriſts Sacraments, p. 31as 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. ccRaban. 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 ddAuguſt. 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 eeIbid. 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, "ffDefence 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 MercieMercy, and we receive them Only by Faith: But the wayes either to procure Gods MercieMercy, or TO ENKINDLE OUR FAITH, are manie and ſundrie. Gods MercieMercy 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. ggEuſeb. 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." hhCypr. de laude Martyrii.S. Cyprian ſaith, "So great p. 32is 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 iiAug. cont. Fauſtum, l. 19. c. 16.) Saint Auguſtine called them, VISIBLE WORDS, and Seals and Teſtimonies of the Goſpel; kkDefence 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 llSee 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 p. 33you 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 p. 34ita 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, mmMat. 26.26,27. Mar. 14 22,23. Lu. 22.19,20. 1 Cor. 10.16,17.21. c.11.23. to 30.Matt 26:26Matt 26:27Mark 14:22Mark 14:231 Cor 10:161 Cor 10:171 Cor 10:21Took 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 YOƲ PERFECT in every good work, TO DO HIS WILL, WORKING IN YOU THAT WHICH IS WELL-PLEASING IN HIS SIGHT THROUGH JESƲS 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, p. 35to 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 nnRom. 5.9.Rom 5:9we are juſtified by the bloud of Chriſt; That ooEph. 1.5.Eph 1:5we have redemption through his bloud; That ppEph. 2.13,14.Eph 2:13Eph 2:14thoſe who were afar off are made nigh by his bloud, &c. That qqCol. 1.20.Col 1:20he hath made peace and reconciliation between his Father and us by the bloud of his Croſs; That rrHebr. 9.14,15.Heb 9:14Heb 9:15the bloud of Chriſt purgeth our conſciences from dead works to ſerve the living God; For which cauſe he is the Mediator of the New Teſtament, that by means of death for the redemption of Tranſgreſſions under the firſt Teſtament, they which are called might receive the promiſe of eternal inheritance; That ſſHeb. 10.19,29. c.12.24.Heb 10:19Heb 10:29we have Liberty to enter into the holiest by the bloud of Jeſus, it being THE BLOƲD OE THE COVENANT WHEREWITH WE ARE SANCTIFIED: and the bloud of ſprinkling, which speaketh better things than the bloud of Abel; That ttHeb. 13.20.Heb 13:20Chriſt ſuffered without the gate that he might ſanctifie the people with his bloud; That uu1 Pet. 1.18,19.1 Pet 1:181 Pet 1:19through the bloud of the everlaſting Covenant God makes us perfect in every good work to do his will; That xx1 John 1.7.1 John 1:7we were redeemed from our vain converſation with the precious bloud of Jeſus Chriſt, as of a Lamb without blemiſh; That yyRev. 1.5,6. c.5.9,10.Rev 1:5Rev 1:6the bloud of Jeſus Chriſt cleanſeth us from all ſin; That (z) he hath loved us and waſhed us from our ſins in his own bloud, and made us Kings and Priests unto God his Father; and hath redeemed us unto God by his bloud: Now all this is moſt lively, viſibly, effectually, emphatically held forth, repreſented, aſſured to our eies, ears, and by them unto our Souls in the Lords Supper, the aaMat. 26.27 Lu. 22.19. 1 Cor. 10.16. c.11.24.Matt 26:271 Cor 10:16New Teſtament in Chriſts bloud; and that more demonſtratively, energetically, then in the preaching of the word alone not coupled with the Sacramental Elements: Therefore it muſt needs be a moſt prevailing Soul-converting, Sin-cleanſing, Grace effecting Ordinance, applying, aſſuring p. 36all theſe Goſpel Texts and promiſes to penitent, humbled, dejected, hungring, gaſping ſouls reſorting thereunto. Hence **Hiſt. Angliae, p. 1. Contin. Mat. Paris, p. 977.Thomas of Walſingham, Riſhanger, and others record of our devout King Henry the 3d, "That he was wont to hear three Maſſes everie day with ſpecial devotion, and deſiring to hear more, he daily aſſiſted thoſe who celebrated private Maſſes, and when the Prieſt elevated the Lords bodie, he uſed to hold and kiſs the Prieſts hand." Whereupon St. Lewes King of France, conferring with him concerning it; and ſaying, "That he ſhould not alwaies addict himſelf to Maſſes, but more frequently hear Sermons than Maſſes:" King Henry thereunto replied with a facetious urbanitie; Se malle amicum ſuum ſaepius videre, quàm de eo loquentem, licet bona dicentem audire: That he would rather ſee his friend often, than hear one only ſpeaking of him, although well; thereby intimating, that Chriſt viſibly repreſented to the eie in the Sacrament everie day, doth more effectually affect the Soul, and work upon mens hearts, than the bare hearing of him by the ear in the word preached.

6ly, The Holy Ghoſt aſſures us, 2 Cor. 1.20. That all the promiſes of God are in Jeſus Chriſt Yea, and in him Amen, unto the glory of God by us: eſpecially as they are bbHeb 9.15,16,17. to 24.Heb 9:15Heb 9:16Heb 9:17–24all confirmed, ratified in and by his bloud, death, repreſented to us in his Supper; cc1 Cor. 11.23,24,25.1 Cor 11:231 Cor 11:241 Cor 11:25inſtituted for its memorial: And the Church of England in her ancient Liturgy (eſtabliſhed by ſundrie Acts of Parliament) at the celebration of the Euchariſt, particularly annexeth theſe comfortable Goſpel promiſes thereunto, for the comfort, encouragement of all the Communicants reſorting to the ſame Matt. 11.28. Come unto me all ye that are weary and heavy laden, and I will refreſh you: John 3.16. So God loved the world, that he gave his only begotten Son, that whoſoever believeth on him ſhould not periſh, but have everlaſting life. 1 Tim. 1.15. This is a faithfull ſaying and worthy of all acceptation, that Jeſus Chriſt came into the world to ſave ſinners, of whom I am chief. 1 John 2.1,2. p. 37If any man ſin, we have an Advocate with the Father, Jeſus Christ the righteous and he is the Propitiation for our ſins; and not for ours only, but alſo for the ſins of the whole world: Therefore all the promiſes of God in general, and theſe in particular, belong unto, and are effectually applied by this Sacrament to the ſouls of all worthie receivers, as well as by the word preached; And by conſequence, it muſt by the cooperation of Gods Spirit and benediction, not only confirm, but beget true ſaving faith, repentance, all ſpiritual Graces, and eternal life within us, and aſſure us of the free remiſſion of all our ſinnes by the bloud of Chriſt, as well as the word it ſelf preached.

7ly, That Commiſſion and promiſe of Chriſt himſelf ſoon after the inſtitution of his Supper, made to his Apoſtles and their Succeſſors, ddMat. 28.19,20. Mar. 16.15,16.Matt 28:19Matt 28:20Mark 16:15Mark 16:16Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the holy Ghoſt; Teaching them to obſerve ALL things that I have commanded you: And lo I AM WITH YOU ALWAYES UNTO THE END OF THE WORLD, He that believeth and is baptized ſhall be ſaved; but he that believeth not ſhall be damned: extends as well to the Lords Supper, as to Baptiſm, and the preaching of the word: becauſe the adminiſtration of the Lords Supper, is eeSee my Seaſonable Anſwer of 2. important Questions.a part of the Miniſters office; a viſible and audible Word, Sermon, preaching the Goſpel to the eie and ears together, and one of the principal things our Saviour ffLuke 22.19. 1 Cor. 11.23,24,25,26.Luke 22:191 Cor 11:231 Cor 11:241 Cor 11:251 Cor 11:26commanded his Apostles to do and obſerve, in remembrance of him, to ſhew forth his death til he come, having an AS OFT AS YE DO IT, annexed to, DO THIS in remembrance of me: Therefore the ſelfſame promiſe of Chriſts effectual preſence, bleſſing made to Baptiſm and the Word preached, to work faith and Grace in mens hearts by them, that they may be ſaved, is likewiſe made to the Lords Supper. Wherfore it is doubtleſs a Faith-begetting, Soul-ſaving, Converting Ordinance, as well as the Word preached, or Baptiſm.

p. 388ly, All theſe Goſpel paſſages, promiſes of our Saviour, John 6.27.33.48. to 53. Labor not for the meat that periſheth, but for that which endureth unto eternal life, which the Son of man SHALL GIVE UNTO YOU. I am the living bread that came down from Heaven; if any man eat of this bread he ſhall live for ever, and the bread which I will give is my fleſh, which I will give for the life of the world. Whoſo eateth my fleſh and drinketh my bloud hath everlaſting life, and I will raiſe him up at the laſt. He that eateth my fleſh and drinketh my bloud, dwelleth in me and I in him: He that eateth me even he ſhall live by me; He that eateth this bread ſhall live for ever, &c. Which ſome Father, and moſt Popiſh Authors appropriate wholly to the Lords Supper, and all Protestants equally apply to the Lords Supper, as well as to the Word preached, or any other Ordinance wherein Chriſt communicates himſelf to his people, and ſeems to have a more ſpecial relation to this Spiritual Repaſt, though not then inſtituted, as the words, ſhall give, will give, &c. in the future tence, import: Are an invincible evidence, that Chriſt doth as effectually promiſe, and as really convey, exhibite his fleſh and bloud in a ſpiritual way, with eternal life and ſalvation unto men, and works faith and true converſion in their Souls, in a proper ordinary way, by his Supper duly adminiſtred, as he doth by the Word preached, or any other means of Grace; it being of divine inſtitution, repreſenting the fleſh, bodie and bloud of Chriſt more lively to their ſenſes, and by them unto their ſouls, than any other Goſpel Ordinance, working upon three diſtinct ſenſes at once, the eie, ear, taſte, which no other Ordinance doth.

9ly, That Text of 1 Cor. 10.16,17. The Cup of bleſſing which we bleſs, is it not the Communion of the bloud of Christ? 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, and are ALL partakers of that one bread: compared with Ver. 1, 2, 3, 4, 5. and that parallel p. 39Text, 1 Cor. 12.12,13. For as the body is one, and hath many members, and ALL the Members of that one body being many, are one body; So alſo is Chriſt: for by one Spirit we are ALL baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been ALL made to drink of (or into) one Spirit: afford us theſe Concluſions, proving the Lords Supper, a Converting, Grace-begetting, Spirit-infuſing Ordinance, as well as the Word preached: 1. That all viſible Churchmembers profeſſing Chriſt, makē but one Myſtical Bodie of Chriſt, into which they all are actually incorporated, united together by Baptiſm and the Lords Supper, of both which Sacraments they did all equally participate, in the Apoſtles times, without any reſtraint, ſuſpenſion, ſecluſion; communicating together in the Lords Supper, and being all made partakers both of the Sacramental Bread and Cup when ever adminiſtred; whether regenerate or unregenerate, ignorant or knowing, ſcandalous or unblameable, by virtue of their incorporation into this One myſtical Body. Now the Major part of viſible Chriſtians, Church-members, in gg1 Cor. 1.2,3. c.6.1. to 8. c.3.1,2,3,4. c.6.18,19. c.7.10,11. c.8.1,2,7,8. c.10.8.22,23,28. to 34. c.11.30. to 34. c.14.1 Cor 1:21 Cor 1:3Corinth, & other (hurches in all ages, admitted to Baptiſm and the Lords Supper, have been unregenerate, ignorant, void of ſaving Faith and Graces, ſo as the Lords Supper could be no confirming Ordinance (in the Objectors ſenſe, to wit, of their ſeveral Graces) unto them: Therefore it was adminiſtred to them, only as a converting Ordinance, upon that reaſon which Chryſostom, hhIn Marc. c. 14.Mark 14Victor Antiochenus, iiSumma Theol. pars 4. qu. 11. Art. 1. Sect. 3.Alexander Alenſis and others render, why our Saviour himſelf adminiſtred it to Judas, at its primitive inſtitution, "That he might leave no means unattempted to convert, reduce him to a ſound mind, and reclaim him from his wickedneſs." 2ly, That the Lords Supper worthily received doth really communicate the body and bloud of Chriſt, with all the benefits of his death and paſſion, to thoſe who receive it, yea make them all partakers of that one bread of life, to their eternal Salvation; and to drinke p. 40into one spirit; Whence judicious **…n. 1 Cor. 12.1 Cor 12Calvin expounds this phraſe of the Sacramental Cup (to which doubtleſs it referrs) thus, Participationem Calicis huc ſpectare, ut unum Spiritum accipiamus. Learned Gerhard thus, Ex uno. Calice. bibimus (in the Lords Supper) ut unum ſpiritum (ſanctum) recipiamus: Whom the French Divines in their Theſes Salmur. pars 3. p. 40. back, aſſerting: "That the Spirit of comfort and ſanctification doth much rather follow the lawfull celebration of the Sacraments, than the hearing of the Word, ſince that is not ſlightly to be paſſed by which St: Paul hath ſaid, And have all been made to drink into one spirit; (to wit, in the Lords Supper) whereas he never uttered any like thing, when as he ſpake of the preaching of the word;" as learned Mr. Morrice hath alſo noted to my hands in his Diatribe. 3ly, That all worthy Communicants of the Lords Supper, are there really incorporated into the inviſible body and Church of Chriſt, and made bone of his bone, fleſh of his fleſh, spirit of his ſpirit, as viſible Church-members, are thereby actually incorporated into his viſible myſtical bodie, as theſe Texts, compared with Eph. 1.22,23. c,2.18. to the end, c.4.12. to 17. c.5.25. to 33. Col.1.18. c.2.19. reſolve: 4ly, That this Sacrament is a kkSee Articles of Engl. c. 26. Harmony of Confeſſions, Sect. 14. Biſhop Jewels Reply to Harding. p. 20, 21. 93. 112."ſpecial means to unite both the viſible and inviſible Church and their members together, and to prevent all Sciſmes in theſe bodies, being both the bond and badge of their union and communion one with another." A prevailing motive in theſe ſad times of Sciſms and Diviſions in all places, to reſtore the frequent conſtant uſe of this holy Ordinance, the diſuſage whereof hath been the principal cauſe of the Growth and continuance of theſe manifold Sects and Differences which llMat. 12.25.Matt 12:25threaten deſolation to our Church and State.

10ly, The Scripture poſitively reſolves, Rom. 1.16. and all our Oppoſites aſſert, "That the Goſpel of Chriſt is the power of God unto Salvation to every one that believeth; to the Jew firſt and alſo to the Greek; p. 41for therein is the righteouſneſs of God revealed from faith to faith; as it is written, The juſt ſhall live by faith:" Now the principal part and ſumm of the Goſpel, recorded in ſacred Writ and preached by the Apoſtles, to beget or increaſe faith, convert, win, bring men to ſalvation, is this; mm1 Cor. 15.1,2,3,4. Iſay 53.4,5, &c. Acts 2.22. to 40. c.3,4. to 20. c.4.10. c.5.30,31. c.8,5.35. c.10.36. to 42. c.13.19,30. Rom. 1.2,3,4. c.4.24,25. c.5.6,7,8,9. Gal. 3.1.1 Cor 15:11 Cor 15:21 Cor 15:31 Cor 15:4Isa 53:4Isa 53:5Acts 2:22–40Rom 1:2Rom 1:3Rom 1:4Gal 3:1That Jeſus Chriſt died for our ſins, according to the Scriptures, when we were yet ſinners and his profeſſed Enemies, to reconcile us unto God, to cleanſe, heal, ſave us from our ſins to make us his adopted ſons, and preſerve us to his heavenly kingdom. Hence▪ i… that of the Apoſtle, 1 Cor. 1.23. But we preach Chriſt crucified: and chap. 2. 2. I determined not to know any thing amongſt you, ſave Jeſus Chriſt and him crucified: as being the marrow and ſubſtance of the Goſpel; whereupon the preaching of the Goſpel is ſtiled, nn1 Cor. 1.17,18.1 Cor 1:171 Cor 1:18The preaching of the Croſs. This tranſcendent love of Chriſt in dying, ſuffring for ſuch wretched ſinners, Enemies as we; in waſhing us from our ſins in his own moſt precious bloud, and redeeming us from Gods wrath, Hell, eternal damnation out of the freeneſs, fulneſs, and riches of his grace; is oo2 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 … 5.9,10. 1 Tim. 1.15. Iſay 53.4. to 12. Acts 2.22. to 40.2 Cor 5:142 Cor 5:152 Cor 5:192 Cor 5:202 Cor 5:21Rom 5:5Rom 5:6Rom 5:7Rom 5:8Rom 5:10Rom 5:21John 3:16Gal 2:20Eph 5:2Eph 5:25Eph 5:261 Pet 1:31 Pet 1:81 Pet 1:181 Pet 1:19Rom 14:7Rom 14:8Rom 14:91 John 1:11 John 1:21 John 1:7Rev 1:51 Tim 1:15Isa 53:4–12Acts 2:22–40ſet 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 thē 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 c…ucifixion, death, paſſion of our Saviour, and his tranſcendent love in dying for our ſins; the moſt powerful, attractive, perſwaſive, overcoming, p. 42conuraining argument, motive, conſidera. ion of all others in the Goſpel, to work true converſion in mens hearts, to ppActs 26.17,18.Acts 26:17Acts 26:18turn them from thē power of Sin, Satan, unto God; to allure, attract, qqHoſ. 2.19,20,23.Hos 2:19Hos 2:20Hos 2:23espouſe, unite receivers ſouls for ever unto Chriſt; to inflame, raviſh them with his tranſcendent love; and cauſe them rr2 Cor. 5.15.2 Cor 5:15from 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, ſſEodem 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. ttBellarm. 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 Soulconverting▪ 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 p. 43done this Sacrament for ſundry years in too many places.

11ly, The principal end of inſtituting the Lords Supper, **1 Cor. 11.25,26,1 Cor 11:251 Cor 11:26"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 p. 44we 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-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 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 p. 45of 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 p. 46things 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 p. 47deviſed …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, ttMat. 26.26,27. Lu. 22.19. 1 Cor. 11.23. to 29. Gal. 3.1.Matt 26:26Matt 26:271 Cor 11:23–29Gal 3:1repreſenting 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 uuPſal. 34.8. 1. John 1.1.Ps 34:81 John 1:1our tast, feeling too by the Sacramental elements received; ſhould be a more powerful, operative ſoul-affecting, ſoul-convertirg Ordinance, than the Word alone, when preached only to mens ears, unleſs our Oppoſites will aſſert, one ſingle witneſs to be as credible, as firm, and apt to beget belief as two, or three, againſt Num. 35.30. Deut. 17.6. c.19.15. Mat. 18.16. John 8.1. & 2 Cor. 13.1. Heb. 10.28. 1 John 5.7,8,9: Or that Gods Covenant alone brings as much aſſurance and ſtrong conſolation, as his Covenant, Oath, & united together, againſt Hebr. 6.17,18. Or peremptorily p. 48deny the eies to be the Organs, or what is conveyed to the ſoul by them, to be inſtruments of Converſion and believing as well as the ears. The laſt of wch if gainſaid, I ſhall unanſwerably evidence, by Job 42.5. Iſay 6.5. Zech. 10.42.13. John 20.25.29. 1 Kings 18.39. forecited: and by theſe enſuing Scriptures, Iſay 45.22. Look unto me, and be ye ſaved all the ends of the earth. Pſal. 34.58. They looked unto him and were lightned, &c. O taſte and ſee that the Lord is good, bleſſed is he that trusteth in him. Iſay 56.1. I ſaid; behold me, behold me, to a Nation that was not called by my name. Pſ. 27.4. One thing have I deſired of the Lord, that will I ſeek after, that I may dwell in the Houſe of the Lord all the dayes of my life, to behold the beauty of the Lord, and to inquire in his Temple. Pſa. 48.8. As we have heard, ſo have we ſeen in the City of our God. Can. 8.14. Let me ſee thy countenance, for it is lovely. Mich. 6. 9. The man of wiſdom ſhall ſee my name. Mat. 5.16,17.13.15. Their eyes they have cloſed, &c. Leſt at any time they ſhould ſee with their eyes, and hear with their ears, and underſtand with their hearts, and SHOULD BE CONVERTED, Nota.and I ſhould heal them: (an unanſwerable text, aſcribing converſion to the eie, and that in the firſt place, as well as to the ear) But BLESSED ARE YOUR EYES FOR THEY SEE, and your ears for they hear: For verily I ſay unto you, that many Prophets and righteous men have deſired TO SEE THOSE THINGS WHICH YE SEE, and have not ſeen them: and to hear thoſe things that ye hear, and have not heard them. Mar. 15.32. Let Chriſt the King of Iſrael deſcend now, that WE MAY SEE AND BELIEVE. John 20.8. And HE SAW AND BELIEVED. John 2.23. Many believed in his name when they ſaw the miracles which he did. John 6.30. What ſign doſt thou, that we MAY SEE AND BELIEVE THEE? John 11.45. Then many of the Jews which had ſeen the things which Jeſus did, believed on him. So John 2.11. c.12.11. Mat. 15.31. Acts 8.6.13. c.13.12. John 6.14. Sundry BELIEVED, and were converted BY SEEING the Miracles wrought by p. 49Chriſt and his Apoſtles: So xxEuſeb. …l. 4 c. 8. Biſh. Jewels Deſence, &c. p. 284.Juſtin the Martyr was converted, by beholding the cruelty of the Perſecutors, and conſtancy of the Martyrs. Much more then may Communicants be converted, by beholding Ieſus Chriſt evidently ſet forth and crucified before their eyes for their ſins in the Lords Supper, and by looking upon him therein whom they have pierced, as Iſay 45.22. Zech. 10.12,13. Lu. 2.23.30. Job 42.5. Iſay 6.5. Lu. 5.8. Heb. 12.12. Pſal. 48.9. and other forecited Texts will evince. The eies, as well as **1 Cor. 15.33. Iſay 33.15.1 Cor 15:33Isa 33:15ears are uſually the principal Organs the Devil uſeth to convey ſin and luſt into the ſoul, Gen. 3.6,7. Hence we read, of an evil eye, Prov. 23.6. Of the luſt of the eyes. 1 John 2.16. Of eyes full of adultery, and which cannot ceaſe from ſin. 2 Pet. 2.14. Of **Urit que videndo Foeminam, Virgil. Georg. lib 1. Oculi ſunt in amore duces, Propertius.looking upon a woman to lust after her, reſolved to be a committing adulterie in the heart. Mat. 5.28.32. Of Davids adultery occaſioned by his eye and ſight of Bathſheba, 2 Sam. 11.2,3,4. Of Ammons inceſt with Tamar, cauſed by the ſight of her beauty, 2 Sam. 13.1,2, &c. Upon which conſideration, holy Job made a covenant with his eyes, that he might not think upon a maid, and that his heart might not walk after his eyes, Iob 31.1.9. Hence Solomon adviſeth, not to lust after the beauty of an evil woman; neither let her take thee with her eye-lids, Prov. 6. 25. Look not thou upon the wine when it is red, when it giveth his colour in the Cup, for at laſt it biteth like a Serpent: Thine eyes ſhall behold ſtrange women, and thine heart ſhall utter perverſe things: He adds, Prov. 23.5. Wilt thou cauſe thine eyes to fly upon that which is not? to wit, on riches; A chans ſight of the Babyloniſh garment, wedge of gold, and ſhekels of ſilver among the spoils of Jericho, made him ſinfully to covet and hide them againſt Gods command, to the Iſraelites ſlaughter, and his own ſin and ruine, Joſh. 7.18,19,20. &c. As therefore **Vitiis noſtris in animum per oculos via est. Quint. Declam.ſins and luſts of all ſorts are conveyed by the eies into Mens ſouls more frequently, powerfully, than by anie other ſenſe; So by like reaſon may ſaving Grace and converſion in and by the Lords Supper. The Provincial Aſſembly of London p. 50themſelves aſſerting in their Vindication, p. 203. As Chriſt in the Miniſtry of his word preacheth to the ear, and by the ear conveyeth himſelf to the heart: So in the Sacrament he preacheth to the eye (yea ear too) and conveyeth himſelf into the heart: and therefore it is well ſtiled, a Viſible word; which Thomas Beacon in his Catechiſm, Mr. Calvin in his Inſtitutions, l. 4. c. 14. Sect. 16, 17. with others affirm. By all which premiſes it is moſt clearly demonſtrated beyond contradiction, to be a Soul-converting, Grace-conveying Ordinance, as well as the Word preached, to all who worthily, ſincerely approach unto it.

13. If in every Sacrament there be required a word of promiſe, as yyBellarm. Ener. Tom. 3. l. l. 1. c. 1. p. 7. c. 3. p. 34.Dr. Ames, with others aſſert, and our Oppoſites object: I may ſafely anſwer, that theſe generall promiſes of the Goſpel, Jam. 4.8. "Draw near unto God and he will draw near unto you. Mat. 16.19,20. Where two or three are gathered together in my name, there am I in the midſt of them. Mat. 6.6. Bleſſed are they that hunger and thirſt after righteouſneſs, for they ſhall be filled, Mat. 7.7. c.21.22. Lu. 11.9. Ask, and it ſhall be given unto you; ſeek and ye ſhall find, knock and it ſhall be opened unto you. John 6.37. Him that cometh unto me I will in no wiſe caſt out. With thoſe antienter of Iſay 64.5. Thou meeteſt thoſe that remember thee in thy waies. Prov. 8.34,35. Bleſſed is the man that heareth me watching daily at my gates, watching daily at the poſts of my houſe; For whoſo findeth me findeth life. Pſal. 69.32. Your heart ſhall live that ſeek the Lord. Prov. 8.17. Deut. 4.29. 1 Chron. 28.9. 2 Chron. 15.2. Ames 5.4,6. Iſay 47.13. If you ſeek me early with the whole heart, ye ſhall find me: Seek the Lord and ye ſhall live; I ſaid unto the ſeed of Jacob, ſeek ye me in vain? With that of Heb. 5.8. The earth that drinketh in the rain that raineth oft upon it, &c. is bleſſed," and Mat. 11.28. c.28.15,16. forecited; do all telate to our drawing near to God, p. 51aſſembling together, hungring, thirſting after, asking, ſeeking, knocking, approaching, coming to him, watching at his gates; remembring him in his waies, ſeeking him, and drinking in the rain of his Grace in the Lords Supper, as well as in prayer, faſting, preaching, reading, meditating, baptiſm, or anie holy Ordinance elſe in particular: Therefore we may, muſt, ought to expect Gods drawing near to us, his preſence with us, our finding all Graces, Benefits we ask, ſeek, knock, thirſt after, entertainment by, yea meeting with God, finding of God, Spiritual life to our Souls and all other bleſſings, we need for our converſion, edification, or ſalvation, in, by, and through the conſcionable, conſtant uſe of this diſcontinued Sacrament, as well as in or by anie other Ordinance whatſoever; and zzHeb. 4.16. Jam. 1.5,6.Heb 4:16Jas 1:5Jas 1:6we may boldly reſort unto it in the concurrent ſtrength of all theſe promiſes, as to a Soul-converting, Grace-begetting, as well as Grace corroborating Ordinance, let our Antagoniſts, out of their own whimſical brains, ſuggeſt what evaſions they can to the contrarie. Mr. Drake himſelf confeſſing in his Boundary, p. 147. What the Word applied by one ſenſe, the Sacraments doth BY ALL SENSES, (he ſhould have excepted ſmelling) therefore it is a powe…full means of aſſurance; and by conſequence of converſion too, by vertue of all theſe concurrent Promiſes.

14. That prophecie and promiſe of Zech. 12.10,11. ch.13.1,2. "I will powr upon the houſe of David, &c. the Spirit of Grace and of Supplication; and they ſhall look upon me whom they have pierced, and they ſhall mourn for him, as one mourneth for his only Son, and ſhall be in bitterneſs for him, as one is in bitterneſs for his firſt-born, &c. (applied particularly to our Saviours paſſion, John 19.37. and to the Jews penitential monrning for crucifying him, Acts 2.37. &c.) And in that day there ſhall be a fountain opened for the houſe of David and for the Inhabitants of Jeruſalem to waſh in for ſin and for uncleanneſs, and p. 52I will cauſe the unclean Spirit to paſs out of the Land, &c." ſeems more particularly and ſpecifically to relate to the fountain of aaMat. 26.26,27. Lu. 23.19. 1 Cor. 10.16. c.11.23,24,25,26. Tit. 3.5,6. Rev. 1.5,6.Matt 26:26Matt 26:271 Cor 10:16Titus 3:5Titus 3:6Rev 1:5Rev 1:6"Chriſts bloud of the New Teſtament ſhed for many for the remiſſion of ſins, and the Communion of his bloud," repreſented to us in the Lords Supper, rhan to the word preached, or anie other Ordinance, except bb1 Pet. 3.21. Epheſ. 5.26,27.1 Pet 3:21Eph 5:26Eph 5:27Baptiſm. Therefore we may with much faith and confidence repair to it, (had we no other promiſe but this) as to a regenerating, Soul-humbling, ſin-clenſing, ſanctifying Ordinance, as well as a confirming.

15. The Apoſtle affirms, and our Oppoſites much inſiſt on it in this Controverſie, That cc1 Cor. 11.27,29.1 Cor 11:271 Cor 11:29thoſe who eat and drink the Lords Supper unworthily, eat and drink judgment and damnation to them ſelves, not diſcerning the Lords bodie, and are guilty of the bloud of the Lord: Therefore ddSynodus Galonis. &c. Bochellus Decret. Eccleſ. Gal. l. 2. Tit. 1. c. 33. p. 152.Titus 1by the rule of contraries, thoſe who receive it worthily ſhall eat and drink ſalvation and merciemercy to themſelves, be made partakers of all the benefits of Chriſts bodie and bloud, and abſolved from all their ſins and guiltineſs: it being juſt like the word preached, a ſavour of life unto life, as well as of death unto death; 2 Cor. 2.15,16. Mar. 16.16.

16. That of John 1.12,13. But as many as received him, to them gave he privilege, or right, to become the ſons of God, even to them that believe on his Name, which were born, not of bloud, nor of the will of the fleſh, but of God: is applicable as well to our receiving of Chriſt in and by this Sacrament, as by the word preached; Chriſt being received in both alike by faith, wrought at and by them; and men born again by God inſtrumentally through the uſe of them: Therefore they are both alike regenerating, converting Ordinances.

17. The Miniſtry, Word, Sacraments, and all other Ordinances of the Goſpel were inſtituted by Chriſt, for the converſion, quickning of thoſe who were dead in trespaſſes and ſins; the perfecting of the Saints, the edifying of the body of Chriſt, till we all come into the unity of the faith p. 53and of the knowledge of the ſon of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Chriſt; That we may grow up in all things into him which is the head, even Chriſt; from whom the whole body fitly joyned together and compacted by that which every joynt ſupplieth, according to THE EFFECTUALL WORKING IN THE MEASURE OF EVERY PART maketh increaſe of the body unto the edifying of it ſelf in love: Yea, thoſe Ordinances of God which ſerve to increaſe, or nouriſh ſaving faith and Graces, do likewiſe work and beget them by the corporation of Gods Spirit; as is evident by Epheſ. 2.1,5,6.13. to 21. c.4.11. to 17. 1 Cor. 10.16,17. c.12.14. to 31. c.14.4,5,12,13,14.24,25,26. 1 Theſ. 5.11. Acts 20.32. Col. 2.7,10,11,12,13. 1 Cor. 3.9,10,11. Jude 20. 1 Pet. 2.2. to 8. compared together, being expreſs in point. Therefore all Goſpel Ordinances are Soul-converting, Regenerating, Grace-begetting, Edifying, as well as confirming: yea, to aſſert any Goſpel Ordinance or Sacrament, to be unconverting, is a meer untheological, if not atheiſtical Paradox and Contradiction in it ſelf, denying it to be anie Ordinance or Sacrament at all of Divine inſtitution; a vilifying, eeHeb. 10.29.Heb 10:29trampling it under feet as an unholy thing; yea, a meer diabolical invention (in the event, though not in the intention of thoſe who generally ſtile them ſo) to bring it into contempt and neglect amongſt the people, as a meer uſeleſs, ineffectual Inſtitution, which can neither mortifie their corruptions, nor regenerate their Natures, nor ſanctifie their ſouls, nor beget any ſpiritual life, Grace within them, and only ſerve to increaſe their damnation, without prae-exiſtent Grace, which it cannot work within them, as theſe Novellers dogmatize.

18. I ſhall deſire the Objectors and all Chriſtians ſeriouſly to read over all the ends of inſtituting the Lords Supper by our Saviour, expreſſed in the Practice of Piety, ſo highly applauded by moſt men: and there is ſcarce one of them (but eſpecially the 2, 3, 4, 5, 6, 7.) but p. 54will prove it to be, a Soul-converting Ordinance, working in us (as well as being an aſſured pledge unto us) a most near and effectual Communion with Christ; whereby there floweth from Chriſts nature into our natures united to him, the lively Spiris and breath of Grace which renueth us to 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 MONETHMONTH, 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 MonethMonth 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 p. 55learned ffReply to Harding, Art. 5. p. 238.Jewel juſtly taxeth them) to maintain their Abſurditie or Tranſubſtantiation, which firſt introduced, that ggBochellus Decret. Eccl. Gal. l. 3. Tit. 1. c. 70, 72, 73, 93, 105, 106, 107.Titus 1prae-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 hhRev. 2.2.Rev 2:2found 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, p. 56iiRom. 14.15 1 Cor. 8.11,12.Rom 14:151 Cor 8:111 Cor 8:12deſtroying 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 impiou…, injurious ſecluſion of their flocks as kkSo they ſtile them from Mat. 7.6.Matt 7:6Dogs; 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 llRev. 22.15.Rev 22:15Dogs, 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; mmMat. 25.41,42,45,46.Matt 25:41Matt 25:42Matt 25:45Matt 25:46Depart 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 nn2 Tim. 2.7.2 Tim 2:7underſtanding 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 p. 57young 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 C…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. Take heed therefore unto your ſelves, and to all the flocks, over which the holy Ghoſt hath made you Overſeers, to feed the Church of God, which he hath purchaſed with his own bloud; even with his pretious bodie and bloud at his Table, according to his own command: Do this as oft as ye do it in remembrance of me, ſhew ye forth the Lords death till he come, 1 Cor. 11.24,25,26. Leſt elſe he repute you amongſt the number of thoſe GRIEVOUS WOLVES, not sparing the flock, and men ſpeaking perverſe things to draw away diſciples after them, prophecied of in theſe later times, Acts 20.29,30. not thoſe good Shepherds who came to give life to their ſheep, and that they might have it more abundantly than before, John 10.10.

To cloſe up this Controverſie: Not only ſound ooProblem… Theolog. locus, 77. Sect. 7.Aretius, aſſerts. Deus aliàs ante Coenam, aliàs poſt, alias IN ILLA CONVERTIT AD VERAM PAENITENTIAM: Which ppHarm. Evangel. in Lu, c. 1.Chemnitius thus ſeconds; Deus Spiritu ſuo Per Verbum ET SACRAMENTA FIDEM IN p. 58NOBIS EFFICIT, qua Chriſtum recipimus per quem regeneramur. And rrTom. 4. l. 2. c. 4. Sect. 16. P. 31.Chamier thus thirds: Quicquid movet intellectum ad aſſentiendum veritati divinae GENERAT FOVET QUE FIDEM. At SACRAMENTA movent intellectum ad aſſentiendum veritati divinae: Ergo, &c. But even ſſDivine Right of Church government, p. 523, 524.Mr. Rutherford himſelf, (one of the firſt broachers of this Controverſie,) thus prints: Mr. Prynne might have spared his pains, That the Lords Supper is a Converting Ordinance: WE GRANT IT TO BE A CONVERTING, QUICKNING AND LIVELY APPLICATORY ORDINANCE: though he adds a, But how? &c. to it: And Mr. Drake (the fierceſt Champion againſt it) not only grants; that faith and converſion may ſometimes be wrought at the Sacrament, if not by it: but further aſſerts, ttBoundarie, p. 160, 161, &cThat ſcandalous perſons, yea HE ATHENS (to whom uuMat. 26.26.27. 2 Cor. 10.16,17,21, c.11.23. to 30. Acts 2.41.46, c.8.36,37,38.Matt 26:26Matt 26:272 Cor 10:162 Cor 10:172 Cor 10:21Acts 2:41Acts 2:46it belongs not before their admiſſion into the viſible Church) may be preſent at the Lords Supper, and all the Sacramental actions, with a great deal of profit; and there attain THE FRUIT OF THE VISIBLE AND AUDIBLE WORD BY BARE PRESENCE (yet not admitted to receive it upon any terms;) When as xxBell. Ener. Tom. 3. l. 1. c. 4 p. 45.Dr. Ames will inform him, Sacramenta propriè conſiſtunt in eorum uſu, ita ut Sacramentum non ſit Sacramentum, niſi in ejus perceptione Sacramentali; and yyReply to Harding, p. 365. &c.Biſhop Jewel, zzCatechiſm, f. 426, 427.Thomas Beacon, with the 25. Article of the Church of England inſtruct him, that this is a meer Popiſh whimſy. Seeing then the Lords Supper is granted on all hands to be a converting, quickning, lively applicatory Ordinance: that ſome may poſſibly be really converted at or by it; and that ignorant, ſcandalous perſons, nay Heathens may receive a great deal of profit by it and the fruits thereof, by their bare preſence at it (if Mr. Drakes Divinity be Orthodox) and without all peradventure, the ſouls, faith, Graces of all regenerate Chriſtians, may be much more comforted, edified, confirmed, ſtrengthned, increaſed by its frequent reception; but not ſo much as one ſoul converted, confirmed, edified, comforted, yet thouſands deſtroied, ſtarved, dejected p. 59by its diſuſage or rare adminiſtration. And ſince the faith of the strongeſt Chriſtians (as aaInſtit. c. 16. Sect. 3.Mr. Calvin, bbDefence of the Apology, part. 2. ch. …. div. 2. p. 154.Biſhop Jewel, ccCatec… f. 425, 426 461, 462, 463Beacon, and others write) is ſo ſmall and weak, that it needs the help of outward Sacraments; and unleſs it be propped up on every ſide, and maintained by them and all other Ordinances, it w…ll preſently be ſhaken, waver, and likely to fall. Let this now at laſt prevail with all our hard-hearted Miniſters, immediately to lay aſide all combinations, ſelf-intereſts, and by-reſpects whatſoever which have induced them to diſcontinue the uſe of the Lords Supper for ſundry years; and for time to come engage them with conſcience, diligence, moſt frequently, conſtantly to adminiſter it to all their Congregations, without ſuſpending any but excommunicated perſons (ſecluded from all other Ordinances) from its reception; to exhort all their people to a conſciencious, due, frequent participation of it, according to the practice of the Primitive Church and Chriſtians, dd… Tho. Bea… Catechiſm, p. 462, 463. My Suſpenſion ſuspended, p. 24, 25. My Seaſonable Vindication, p. 5. to 31.who communicated every day, week or monethmonth at leaſt) and to invite them to it, not only as to a meer confirming, but as to a moſt effectual, powerfull, Soul-converting, Grace-engendring Ordinance by Chriſts own inſtitution; as; I truſt, I have here demonſtrated it to be, beyond all future Contradiction, out of meer zeal to truth, Gods glorie, this Sacraments due ends, honor, and ſalvation of peoples Souls ſo long debarred from it, againſt all Lawes of God and Man. And if any of our Miniſters whatſoever, whether Presbyterial, Independent, Anabaptiſtical, or other: ſhall henceforth peremptorily refuſe to do their paſtoral duties herein, I truſt all thoſe who now bear the Name of Civil Magiſtrates, Judges, Juſtices, upon their peoples juſt complaints, will by thoſe Legal means I have eeA Legal Reſolution of 2. Important Quaerics. A New Diſcovery of Bomiſh Emiſſaries, & a Seaſonable Vindication.elſewhere inſiſted on, moſt zealouſly and reſolutely compell them to a conſtant frequent adminiſtration of this Sacrament, to all theit unexcommunicated Churchmembers, who humbly deſire it at their hands, or elſe eject them out of their Benefices, as Scandalous to our Region, p. 60diſturbers of our Churches Peace, domineering Tyrants over their peoples conſciences, Enemies to the converſion, edification, conſolation of their precious Souls, renouncers of one Chief part of their Miniſterial function, and profeſſed Apoſtates both from the Doctrine, Practice of Chriſt, his Apoſtles, the Primitive Fathers, Churches, Chriſtians, the Church of England, and all true Churches, Miniſters of Chriſt throughout the world in former ages, out of meer ſelf-ends and intereſt, having now no real or pretended grounds of conſcience left them to palliate or excuſe their obstinacy in this their Antichriſtian and Anti-Sacramental practice. In the mean time, that which was the uſual publike Prayer uſed at all our Communions, by the preſcription of our Old Book of Common Prayer, (never ſo neceſſary to be revived as now) ſhall be my private Prayer, for theſe refractorie Non-communicating Miniſters, and all others: Give grace (O heavenly Father) to all Biſhops, Paſtors and Curates, that they may both by their life and Doctrine, ſet forth thy true and lively word, and RIGHTLY AND DULY ADMINISTER THY HOLY SACRAMENTS, Amen.

ERRATA.

PAge 15. l. 3. then, r. they; p. 45. l. 26. auriti; p. 47. l. 27. r. parts; l. 37. r. and votes; p. 48. l. 18. Mat. 5. r. 13. p. 55. l. 2. or, r. of.

FINIS.

End of the text · William Prynne, The Lords Supper Briefly Vindicated (1658)