Vindication of Four Serious Questions, Text (2 of 3)
Rex ſedet in Coena, Turba Cinctus DUODENA,
Se tenet in manibus, &c.
For Proteſtant Writers, the moſt and beſt of them in forraigne parts agree uSee Lucas O ſia…d. Encha rid. contr. cum Anabaptiſt. de Eccl…ſia, cap. 6. Qu. 3.that Judas did receive the Sacrament, or outward elements of Chriſts body and blood; but not the body and blood of Chriſt himſelf; Panem Domini, non panem Dominum, Sacramentum corporis & ſanguinis Chriſti, non rem Sacramenti: The outward ſignes, not the inward & ſpirituall grace, for which read Caluini Instit. l. 4. …. 17. ſect. 34. Aretii Problemata, Locus 77. De uſu Sacramentorum, inſtead of hundreds of others; And as the prime Writers, ſo the publike Confeſſions of the Reformed Churches reſolve, That Judas did receive the Sacrament as well as the other Apostles: Witneſſe the xThe harmony of Confeſſions printed at London, 1643. p. 280. 321.Confeſſion of Bohemia. In the holy Scripture manifeſt examples of this nature are found in many places; especially in Judas, who received the ſacrament of the Lord Chriſt himſelfe: And the confeſſion of Belgia, An evill man verily receiveth the Sacrament unto his owne condemnation, but the thing or truth of the Sacrament he receiveth not: as for example; Judas and Simon Magus▪ both of them did receive the ſacramentall ſignes, but as for Chriſt ſignified thereby, they received him not.
For our owne Proteſtant Writers, I ſhall nominate but two of note, our Engliſh Apostle John Wickliffe, as Thomas Waldenſis records his opinion, Operum Tom. 3. c 43. ſect. 6. and our incomparable Biſhop Jewel, in his Defence of the Apology of the Church of England (publikly reſerved in all our Churches) part 5. ſect. 16. Diviſ. 1. pag. 635. who determine, that Iudas received the ſacrament of the body and blood of Chriſt, though not Chriſt himſelfe; and the whole Church of England in the Exhortation before the ſacrament, in the antiquated Common-prayer booke, hath reſolved, that Judas did receive the ſacrament, as this clauſe manifeſts; Therefore if any of you be a blasphemer of God, &c. bewaile your ſinnes, and come not to this holy Table, leaſt after the taking of that holy ſacrament, the Devill enter into you, as he entred into Iudas, &c. And the 29. Article of the church of England, with the 96. Article of the church of Ireland▪ reſolve as much, in citing, approving S…int Austins words as orthodox doctrine, which he ſpake directly of Judas his receiving the Sacrament, and externall elements of Chriſts body and blood; for which you may conſult with Ma…ter Rogers his expoſition on this Article.
The verity of Judas his receiving the Sacrament being thus abundantly ratified by direct Scriptures, and ſo many concurr…nt authorities of all ſorts in all ages, (to which hundreds of like teſtimonies might be added.) I ſhall onelyonly add… this further conſideration to the premiſes, that al our Antagoni…s & the Evangeliſts cleerly agree, that Judas did eat the Paſſ…over with Chriſt himſelfe, as well as the other Apoſtles: (now the Paſſeover was a type of the Lords Supper (which ſu… ceeded in its place, and a Sacrament under the Law) the ſame in ſubſtance with the E…chariſt under the Goſpell; wherein Chriſt was ſpiritually repreſented and received, as well as in the Lords Supper, 1 Cor. 10. 3, 4. ch. 5. 7. Therefore ſince Chriſt admitted him to the one, I cannot beleev he quite excluded him from the other▪ which the laſt anſwer to the four Quaeres doth ingenio…ly acknowledg.
And here I cannot but wonder to ſee, with what groundle…e confidence many godly learned Divines now averre the contrary both in Preſſe and Pulpit, of purpoſe to introduce a ſuſpenſion of pretended …nworthy perſons from the Sacrament, before any actuall excommunication from the Church, or other Ordinances deno…ced againſt them: Certainly, their groſſe miſtake againſt Scripture, and the reſolution of all ages▪ Churches, in this particular, will make wiſe conſciencious men in all parts of this particular controverſie (wherein prejudice and ſelfe ends, I feare, have much over▪blinded their judgements) diſtruſt and examine all other their Paradoxes▪ Inferences, and miſ-interpretations of Scripture, which will prove but darkneſſe in the concluſion, though cryed up and embraced by many, under the ſpecious ſeducing notion of NEW-LIGHT.
Having thus made good▪ the affirmative, I ſhall anſwer the reaſons produced by the oppoſites, to prove, that I…das received not the ſacrament; which in truth are meer miſtakes: Firſt, they ſay, that Iudas went out before ſupper ended, immediately after he received the ſop, John 13. 30. but our Saviour did not ordaine this ſacrament till after ſupper, Luke 22. …0. when he had ſupped, 1 Cor. 11. 25. therefore Judas certainly received not the Sacrament.
I anſwer, firſt, That Judas went not out till after Supper, as Saint Iohn expre…y reſolve…, Jo… 13. 2. And SUPPER BEING ENDED, the Devill having n…w put it into the heart of Judas &c. After which, he addes▪ that Chriſt roſe from the Table and waſhed his Diſciples feet, and Judas feet among the reſt, if not firſt of all (a… Theophilact with others hold;) After this, Judas continued there with Chriſt for ſome ſpace, as the ſeries of the chapter from the 20, to the 30 verſe atteſts. Seco…dly, all the three other Evangeliſts prove directly, that Judas was preſent at the ſacrament, as I have formerly evidenced; therefore to inferre the contrary fr… John 13. 30. is to make John contradict all the other Evangeliſts, and himſelfe 100, v. 2 &c. Therefore it muſt needs be a curſed interpretation which corrupts the Text, and ſe…s the Evangeliſts together by the ears. Thirdly, This Sacrament was 1 Cor▪ … 2…,not i…ſti…ted after Supper, but as th…y ſat… at ſupper, whence i… was called the Lords ſupper; Matthewes and Pauls expreſſion is, As they were eating, Ieſus tooke bread, &c. Marks, As they ſate and did eat, and Lukes words taken altogether, imply as much: Therefore he inſtituted the Sacrament, not after ſupper, but at and during ſupper, whiles they ſate and did eat at table: True it is. Luke writes, not of the bread, but cup onelyonly (to which Pauls objected words likewiſe relate) he tooke the cup after ſupper, Luke 22. 20. yet it appeares he took it likewiſe during ſupper, verſe 17. yea, ſome learned me… are o… opinion▪ that Chriſt had two ſuppers that night: Firſt, his Paſ…ha… ſup…er, at the clo…e whereof he inſtituted the Sacrament of his owne ſupper: Secondly, an ordinary ſupper, which ſucceeded the inſti…tion of his owne, in imitation whereof▪ the u1 …or. 11. 21▪ 22.…or…h…ans and xS…e T…rtul. Ap…l.Primitive Christians had their Agape or Love▪feaſts, which they did eat immediately after the Lord▪ ſupper: and this is more then intimated by Saint John, …hap, 13. ver. 2. 4▪ 12. to …1. where we read, that af…r ſupper, Jeſus did riſe from ſupper, and waſhed his Diſciple▪feet; which done, after ſome diſcourſe he SATE DOWNE AGAINE with them and then dipped a ſop, (which could not well be at the Paſchall Supper▪ where we read of no ſo…s, nor ought to dip them in) and gave it to Judas▪ &c. who having received the ſop went imediately out: therefore Lukes, after ſupper he took the cup muſt be meant only after the Paſchall ſupper, not the other common ſupper: for if Judas went out before the Paſchal ſupper q…ite …nded, thē you mu…t grant that he did not drink of the cup contrary to Chriſts expr…e precept, Drink ye ALL of this; and Saint Marks relation, that they did ALL drink thereof; to wit, all the twelve Diſciples. Fourthly, the word imediately doth not alwayes imply, a thing done at the ſelf-ſame inſtant, without the leſt intervenient ſtay or delay; but many times (as all know) in our common ſpeech▪ it ſignifies, ſoon after, or not long after; as we uſually ſay, we will doe this or that imediately, instantly, preſently, when as we meane onelyonly …peedily, within a ſhort time, not at that inſtant or very time we ſpeak it; So that admit the mo… that can be, this word will not neceſſarily in…erre, that Jud…s went out ſo imediatly after the ſop received, that he did not ſtay to receive the Lords ſupper ere he went out, which all the other Evangeliſts words deny, who would certainly have expreſſed it in direct tearmes▪ had there been any ſuch thing.
Their ſecond reaſo…, that Judas received not the Sacrament, becauſe Chriſt could not ſay unto him particularly, Take, eat, this is my body which is given for thee; this is my blood which is ſhed for thee; is very abſurd.
Firſt, becauſe it appeares not, that Chriſt did deliver the Bread and Wine ſeverally, one after another to every of his Diſciples▪ as our Miniſters …ſe now to do; but o…ely▪ gave it promiſ…o…ſly to them all at once; who took and divided it ſeverally …mong themſelves, and handed it one to another, as Luke 22. 17. & Mat. 26. 27. Divide it among your ſelves▪ He tooke the cup and gave it TO THEM (joyntly, not to each of them by himſelfe) ſaying, Drinke ye ALL (not tho… Peter or John) of this, doe more then imply.
Secondly, becauſe admit Chriſt uſed thoſe words particularly to Judas, a… Miniſters now do to each particular Communicant, yet he meant them only co…i …onally, that his body was broken, and his blood ſhed for him, if he would really receive the… by faith, otherwiſe not! Chriſt being made o…rs onelyonly by faith.
Thirdly, Matthew and Mark relate Chriſts words of inſtit…tion to be without any ſuch particular application, as w… ſubjoyne▪ viz. Take eat▪ this is my body: Drinke y… all of this, for this is my blood of the new Testament which is ſhed FOR MANY: not for thee Judas; which he might very well uſe to Judas, as conjoyned with the other Apoſtles.
But theſe Antagoniſts have a ſecond ſhift; when they cannot deny that Judas received the Sacrament, they anſwer, he was a cloſe Hypocrite, guilty of no ſcandalous crime, ſo that the other Apoſtles were more ready to ſuſpect themſelves then Judas, when Chriſt told them, that one of them ſhould betray him▪ Therefore this is no preſident or warrant for Miniſters, to admit open ſcandalous ſinners (though not actually excommunicated) to the Lords Table.
…n … 17 c. …. …9 2….I anſwer, firſt, that Chriſt himſelfe (the bAct. 1. 24. … 2. …ſearcher and knower of all mens hearts) did ſome one or two yeers ſpace before this, infallibly know, and tell his Diſciples, that one of them, to wit, Judas Iſcariot, was a devill, for he it was ſhould betray him, being one of the twelve, John 6. 70, 71. Secondly, at the time when he inſtituted the Sacrament, he infallibly knew and foretold the Diſciples, yea Judas himſelfe, that Judas ſhould betray him, and that it was fore-propheſied he ſhould doe ſo, John 13. 18. to 28. Matth. 26. 20. to 26. Mark 14. 18. to 22. Luke 22. 21, 22, 23. Acts 1. 17. 18. Thirdly, that when Chriſt waſhed his Diſciples feet (and Iudaſſes among others) after ſupper, he told them, that they were clean, but not all; meaning it of Iudas▪ Iohn 13. 10, 11. Fourthly, he infallibly knew him to be loſt, and thereupon called him, the ſonne of perdition, that the Scripture might be fulfilled, Iohn 17. 12. and knew that the Devill after the ſop given, would enter into, and take actuall poſſeſſion of him, Iohn 13. 27. compared with ch. 6. 70, 71. & that he ſhould be certainly damned & fall from his Apoſtleſhip, for his tranſgreſſion, that he might goe to his own place (that is, to hell) Acts 1. 25. and that therefore in eating the Sacrament, he would certainly but eat and drinke judgement to himſelfe, and be guilty of the body and blood of the Lord, 1 Cor. 11. 27, 29.
If then Chriſt himſelfe did infallibly know all this of Iudas, though perchance his other Diſciples did not (as likewiſe his theeviſh, covetous, as well as traiterous dispoſition, John 12. 6. both which did make him ſcandalous, and an unworthy …eceiver) and yet for all this, in the very originall inſtitution of the Sacrament, becauſe Iudas was ſtill one of the twelve, nor actually convicted of, nor excom…nicated for theſe crimes, and voluntarily deſiring to receive the Sacrament as well as others▪ and becauſe Chriſt himſelf would leave him unexcuſable in leaving no externall meanes unattempted to reclaime him from his deſperate intentio…, by what divine authority, rule of conſcience, or Chriſtian prudence, can any Miniſter of Chriſt (who is not, at leſt ought not to deem himſelf, either greater▪ wiſer, holier, preciſer or more conſciencious then Chriſt his Maſter) keep any unexco… …nicated chriſtian from the Sacrament, though covetous, ſcandalous, & outwardly fl…gitious for the preſent, in caſe he be deſirous to receive it, and will not be kept from it by any ſerious dehortations or admonitions of the danger of unworthy receiving, if he in his owne conſcience judge himſelfe worthy, profeſſe his hearty ſorrow for his ſinnes paſt, and reformation of them for the future (eſpecially ſince no Miniſter c2 Chr 6. … Jer. 17. 4, 5.can ſo certainly know the ſecret diſpoſition of ſuch a mans heart for the preſent, nor what d2 Tim▪ 2. 25 26he may from thenceforth prove for the future▪ or whether he be not … eRom 8. 29 30 1 Cor. 6. 10, 11. Tit. 3. 2 to 8.elect child of God, and ſo certaine to be effectually called, converted, peradventure at that inſtant time, in or by this very Ordinance of the ſacrament;) as Chriſt himſelfe did know the heart, ſtate, and finall impenitence of this traitor Iudas, whom notwithſtanding he admitted to his Table: I ſhall therefore beſeech all our Miniſters and Oppoſites, to lay this ſeriouſly to heart; and if they will needs make, or pretend conſcience in any thing, let it be in this, not to make themſelves wiſer, holier, rigidder, or more conſciencious in this point then Chriſt himſelfe fJoh. …5. 20. c 13. 16. Mat. 10. 24, 25Remember the words that Chriſt ſaid to his Diſciples, & in them to all Miniſter…, The ſervant is not greater then his Lord, nor he that is ſe…t▪ greater then he that ſent him: it is enough for the Diſciple that he be as his Mast…r, and the ſervant a… his Lord. Remember what St. Iohn determines, 1 Iohn 2. 6. H… that, ſaith he, abideth in Chriſt, ought himſelfe to walk eve… as he walked; who, as in his ſuffering, ſo in the Adminiſtration of this Sacrament, hath left Us an example, that We ſhould follow his ſteps, 1 Pet. 2. 21. Eph. 5, 1, 2. compared with th… 1 Cor. 11. 23▪ &c. We all grant, it is Chriſts prerogative onelyonly to inſtitute Sacraments, and is it …ot his prerogative likewiſe to preſcribe how and to whom they ſhall be adminiſtred? and hath he not done this by hi… own example? take heed therfore of making conſcience of excluding ſuch unexcommunicated perſon… from Chriſt… Table now he is in heaven▪ as himſelf without ſcruple admitted to it whiles he was on earth; If any unexcommunicated Iudaſſes will wilfully come to this ſacred feaſt without a Wedding-garment, or with a traiterous and impenitent heart, contrary to their externall profeſſion of repentance, …fter your ſerious dehortation to them, and adviſements to abſtaine, the danger, guilt and ſinne is onelyonly their owne▪ not yours (as I ſhall prove more fully a…on) elſe Chriſt himſelfe ſhould have been guilty (by your kind of reaſoning) of Iudas his ſinne and …nworthy receiving, which you dare not affi…me.
Secondly, if Chriſt himſelfe knowing Iudas to be ſuch a deſper…te wick…d wretch, traitor, reprobate, did yet admit him to eat the Paſſeover and Sacrament with his other Diſciples, and they made not any ſcruple of conſcience …o communicate with him in both, no not after Chriſt had particularly informed them▪ and Judas himſelfe, that he ſhould betray him, Matth. 26. 21. to …6. then certainly there can be no colour for …ny Chriſtian, in point of con…cience▪ to withdraw himſelfe from the Lords Table, or ſever from our Churches becauſe of mixt Comm…nions (as ſome now phraſe them) or becauſe ſome op… ſ…a… dalous unexcommunicate perſons, are admitted to communicate with them: This i… …he uſe and inference which moſt of the Ancien…s▪ made of Iudas his …ating the Lords Supper and Paſſeover with his fellow-Diſciples and they with him, againſt the ſciſmaticall Donatists (now revived in our Ind…penden…s A… baptiſts, Separatiſts) whoſe reſolution… in this caſe they may doe well to read at large in Gratian, Cauſ. 1. Queſt. 1. and in Ivo Carnot…nſis, Decre…lium▪ …ec…nda par…, to whom I ſhall referre them: Certainly they may with as much conſcience and reaſon refuſe to joyne with ſuch in hearing, reading▪ faſting▪ ſinging, prayer, or any other Ordinances as in this, …pon the ſelf▪ ſame grou…d… t…ey … to communicate with the… at the Lords Table: Therefore let not ſuch ground▪ leſſe whimſie…, and falſe principles, upon which they have hitherto ſoun…d their practice of ſeparation in this kind delude thē any longer; they being …s much partakers of other mens ſin…, in participating▪ joining or being preſent with them in any other Ordin…nce, as in this; ſince if they de…eſt their ſinfull courſes, they are no more guilty of them by rec…iving the S…crament with the… ▪ then Chriſt or his Apo…le… w…re of Iud…s his …ea…on or unworthy receiving, by communicating with him; the …ather, b…cauſe the Scripture reſolves expreſly (and all Come…tators new and old upon the Text ſub…cribe to it) that every unworthy Communicant eats and dr…es judgement onelyonly TO HIMSELFE, 1 Cor. 11. 27. 29.) not to the Miniſte… or any other, with whom he ſhall Communicate in this Ordinance.
Let thoſe therefore who out of ſpiritu…ll pride and ſelfe▪opinion of their owne tranſc…dent holineſſe above others, diſd…ine to communicate with thoſe whom …hey deem more ſin…l, l…ſſe p…nitent then themſelves, beware leſt this groundleſſe Phari…ical ride of theirs make them not more ſcandalous & unfit to receive thi… Sacrament (…t which they ſhould eſpecially manifeſt their humilty, charity, love, …ompaſſion and … towards their br…thren) then thoſe ſcandalous perſons they refuſe to communicate with, as the Phariſ…s pride in prayer, made him leſſe juſtifi… and un…ceptable to God then the Publican, Luke 18. 9. to 15. a place well worthy their ſaddeſt conſideration.
And thu… much for I…das his receiving the Sacr…ment, which go… very farr in deciding our preſent controverſies.
The ſeventh difference is▪ Whether the Miniſter hath not fully diſcharged his duty and conſcience if he give warning to unworthy Communicants of the danger they incurre by their unworthy approches to the Lords Table, …nd ſeriouſly deh…rt th…m from comming to it, …leſſe they repent, reforme, and come prepared? And …hether the 1 Cor. 11. Ezek. 33. 1. to 10. Acts. 20. 26. 27. …ith the Li…urgies of our owne and the French Churches doe not intimate a…d prove a… much? I affirme, my fA Bro…ly and friendly cenſure▪ p … 7. … A… A…i…ote againſt … da…ger…us quaeries, p 6. An Anſwer, &cAntagoniſts deny it in their three printed Pamphlets; affirming, that it is not enough for Miniſters to warne them of the ſinne and danger of unworthy receiving▪ unleſſe they l…kewiſe keep them back from the Sacrament: The reaſon they render is, becauſe, …f the Miniſter gives the Sacrament to ſuch, he is a partaker of their ſinne and as mu…h guilty by the giving, as the other by his unwor…hy receiving▪ and ſhall partake with him both in the guilt and puniſhment: To exemplifie which they uſe this ſimi…itude: Sir, if you have a cup in your hand which will poyſon and kill a ſick diſtempered man, if he drinke of it, will you give it unto him if he deſire it? and do… you think it enough to admoniſh him that it is deadly poyſon, and firſt deh…rt him from drinking of it▪ and then imediately reach it to him, with intent tha he ſhall drink of it? I perſwade my ſelfe, that as he ſhall periſh, ſo hi… blood ſhall be required at your ha…ds and that you ſhall as guilty hold up your hand at the barre for it. Yea, th y av…rre, that this is more then arbitrary, tyrannicall▪ papall domineering over the conſciences of Paſtors, Elders and godly people, to … ſ…andalous ſinners intrude and come boldly to the Lords table▪ and the Paſtors and Elders have no power to keep them backe.
To which I anſwer▪ I very much wonder at this ſtrange divinity, never heard of in the world till of late, and that firſt among the Anabaptiſts, from whence it was derived into o… Engliſh ſoyle: But for a direct reply, I readily acknowledge that all deſperate, ſc…nd…lous, wicked▪ obſtin…te ſinners, may be juſtly excōmunicated from the Church …nd S…craments▪ after ſever…ll previous admonitions for their ſinful courſes, & th…t being th…s excommunic…ted▪ they ought …ot to be admitted to the ſ…cr…ment nor any other publike Ordin…nce til their open profeſſion of ſin…ere repentance …d re-admiſſion to the Church: But if …ny ſuch not thus proceeded …gainſt …or excommunic…ted after due …dmonitions, profer themſelves …t the Lords Table together with others, profeſſing unf…ined rep…ntance for their ſinne… paſt, and reformation of their lives for time to come (a… every perſon vol…ntarily doth who reſorts to the Lords table) in ſuch a caſe the Miniſter when he hath ſ…rio…ſly …dmoniſhed them of the d…nger of unworthy r…ceiving, and dehorted them to come to the Sacrament, unleſſe they find th…mſelves ſufficiently prepared in their owne conſciences, hath fully diſcharged his duty, and cannot repell them from this heavenly banquet▪ And if i… this caſe they receive unworthily, he is no way guilty of their …inne in the leaſt degree, ſince he conſented …ot to it and did for…w…rne the… of it: To make this apparent to every mans capacity, I ſhall lay downe theſe ſix concluſions which I deſire all Chriſtians, eſpecially Separatiſts and I…dependents, ſeriouſly to ponder.
Firſt, that eve…y viſible Member of … viſible Church or Congregation, not actu…lly ſecl…ded from it by excomm…nication for ſome notorious ſca…dall, hath a true intereſt in, …nd right unto every Ordin…nce of Chriſt …d…iniſtred in that Church, of which he is not made unc…p…ble by any naturall diſability, as children, fooles, and diſtracted men are of receiving the Lords Supper, bec…uſe unable to ex…mine themſelves; to which notwithſtanding they have been admitted in ſome Ch…rche…. For pro…fe of this concluſion, I muſt lay downe another, which …tterly ſ…bverts the very fo…nd…tion of Separation …nd Independency; That the Sacr…ments both of Baptiſme and the Lords ſ…ppe… were beq…eathed by Chriſt himſelfe (as all his other Ordinance…) …ot only to his elect and regenerated children▪ but to his viſible Ch…r…h on e…rth, and …ll viſible member… of it; in which there alwayes hath bee… ▪ …o… is, and ever will be▪ a …ixture both of good and bad, ch…fe and Wheat, exter…all and re…ll profeſſors, Hypocrites and ſincere Beleevers. Hence it is all our Oppoſite… unanimouſly grant▪ that they ca…ot refuſe the Sacrament to H…pocrites, or c…rnall morall Chriſtians, of civill …nblam…ble life …nd converſatio…, though there be no power of godli…eſſe in them, if they be not groſly ignor…t, nor yet deny the Sacrament of Baptiſme to their 1 Cor. 7. …4.childre… (which the Apo…tle cal… Saints or H…ly) bec…ſe they are members of the viſible Church▪ to whom th… Sacaments of right belong, as ſuch; elſe they …ight ſ…ſpend all ſ…ch from the Lords S…pper upon this very ground▪ that they are hypocrites, unregenerated▪ unſanctified perſons▪ who have no right unto the Sacraments as well as ſcandalous impenitent ſinners; From whence I argue thus,
Thoſe who have a true right to the Sacrament, as viſible members of the viſible Church, ought not in justice or conſcience to be deprived of it, in caſe they demand it, by any Minister or Presbytetery, Mat. 24. 45, 46▪ &c. Luke 12. 42, &c. compared with Mat. 22▪ …, to 15. 1 Cor. 10▪ 1. to 7. 17. … Tim. 2. 24. 25▪ 26.
But all unexcommnnicated Chriſtians▪ who are able to examine themſelves, as viſible Members of the viſible Church, have a trus right to the ſacrament, in caſe they doe demand it, when publikely adminiſtred.
Ergo, they ought not in juſtice or conſcience to be deprived of it by any Miniſter or Presbytery, when publikely adminiſtred, if they ſhall require it.
The rather, becauſe nothing but an actuall excommunication can ſuſpend them from this their right, as an actuall o…tlary ſuſpends men from the benefit of the Law.
Secondly▪ that every viſible Chriſtian not actually excommunicated, who hath a right to the Sacrament of Baptiſm & hath bin admitted therunto (which anſwers circumciſion this Seal of the covenant) ſuch only excepted, who by reaſon of infancy or other infirmitie… of nature, are unable to examine themſelves, hath likewiſe as good a right to, and intereſt in the Lords ſupper, the other ſeal of the Covenant (as ſome phraſe it without a text) which anſwers to the Paſſeover; even as every circumciſed perſon under the Law had a right to eat of the Paſſover, and might not be debarred from it, as is formerly proved; ſince no rationall Chriſtian is able to give a ſatisfactory re…ſon, why ſuch ſhould enjoy the benefit of one Sacrament and yet not be admitted to th… other, ſeeing that which entitles them to the one entitles them to the other, and that which debarres them from the one ſecludes them from the other: We read in the very Apoſtles times, that a meere externall ſlight confeſſion of ſin and profeſſion of the Chriſtian faith, was ſufficient to enable ſinners to be baptized; hence Simon Magus, a meere diſſembler, and Symonaicall unregenerate wretch, was b…ptized by Phillip as well as others who really repented and beleeved in Chriſt, though he were in the gall of bitterneſſe and bond of iniquity, Acts 8. 12. to 25. yea, many others who turned Wolves, Apoſtates, Hereticks were baptized by the very Apoſtles, onelyonly upon their externall profeſſion of Chriſt, without any inward truth of grace, Acts 20. 29. 30. 2 Tim. 3. 1. to 6. Rom. 16 17 18. 2 Pet. 2. throughout Iude 8. to 20. 1 Ioh. 2. 18 19 And u…on a very ſodain, ſeeming remorſe for ſin and Confeſſion of Chriſt at the very firſt Sermon without any delay or long examination of the ſincery or truth of their faith or converſation, thouſands with their whole houſholds were baptized and admitted into the Church by the Apoſtles, Act. 2 37 38. 4…. c. 8. 12. 13. …. 10. 34. to the end ch. 16. 33. Yea▪ among the very Anabaptiſts themſelves both beyond the ſeas & at home, there are farre more hypocrites and carnall perſons of ripe yeers rebap…i…ed▪ then reall Saints▪ onelyonly upon a bare externall profeſſion of faith and repentance▪ and ſo generally i… all other Churches in the world, from Chriſts time till this preſent: I… then the Sacrament of Baptiſme hath in all ages, Churches ſince its inſt…tion▪ and b… the very Apoſtles themſelves without any danger of ſi… or ſ…ruple of conſcience be…n adminiſtred to all externall …rofeſſors of Chriſt and never denied to any ſuc…, (or to their children, but by Anabaptiſts;) then by the ſelf▪ſame rea…on the …a…ament of the Lords Supper may and muſt be adminiſ…red to th…, w…n t…ey …nder themſelves among others to receive it, and can neither in point of conſcience or Chriſtianity be juſtly with▪held from them by any Miniſtery or Presbytery whatſoever, if not actually excommunicated for ſome …otorious ſ…ndall, the one being as much a tr… Sacrament as the other, if not of more abſol…e neceſſity then the other: Upon which ground, I ſhall challe…ge all my Oppoſites▪ to ſhew me any divine charter or preſident in Scriptu…e authorizing them to ſuſpend any unexcomm…icated Chriſtians, able to exmine themſelves, and willing to comm…nica…e, from receiving the Sacrament of the Lords Supper, whom they …ave formerly deemed fit to receive and could not deny him the Sacrament of Baptiſme: Till this be done, they muſt pardo… me for not ſubſcribing to any ſuch pretended authority by divine right.
Thirdly, that it is the Miniſters bounden duty to adminiſter the Sacraments to their people, as well as to preach and pray, Mark 16. 15, 16. Matth. 28. 19, 20. Acts 2. 41, 42. chap. 8. 12, 13. chap. 10. 47, 48. 1 Cor. 10. 16. chap. 11. 23. to 28. Therefore they can no more deny to adminiſter this Sacrament to thoſe of their Congregation who are not excommunicated, then ref…ſe to preach the Goſpell to them, or pray with them: What Paul writes of preaching the Goſpell, Neceſſity i… laid upon me, andw… is me if I preach not the Gospell▪ 1 Cor. 9. 16, the ſame may Miniſters apply to their adminiſtrng the Sacrament, woe to us if we adminiſter it not when de…ired; the r…ther becauſe it is now a received principle among Presbyterians, and profeſſedly agreed by our reverend Brother of Scotland i… his Faſt Sermon; that no private Minister hath any juriſdiction in himſelf to keepe back… any from the ſacrament, but onelyonly the whole Claſſis or Preſbytery.
Fourthly, that though God hath originally in his primary intention ordained his Goſpell and Sacraments (which are rich mercies in themſelves,) only for the comfort and ſalvation of thoſe who worthily receive them; yet he hath ſecondarily inſtituted them to be the ſavour of death unto death, and a means of aggravating the ſins and condemnation of ſuch who ſhall wilfully conte…ne, abuſe, or unworthily receive them, 1 Cor. 11. 25. to 30. 2 Cor. 2▪ 15, 16. Matth. 10. 14, 15. Mark 16. 15, 16. L…ke 8. 18. Heb. 6. 6, 7▪ 8. Iohn 15. 22. 2 Pet. 2. 21. Ezek. 2. 3. to 9. Yea▪ Chriſt himſelfe, tho…gh he be a moſt ſweet Saviour in his owne …at…re and Gods pri…itive intentio…, yet accidentally he is ſet for the fall, as well as for the riſing of many in Iſrael, Luke 2. 34. …ay, for a ſtone of ſt…bling and rocke of off…nce, for a gin, and for a ſnare; at …d againſt which …any ſhall ſtumble and fall, …nd be broken, and ſ…ared, and taken, Iſa. 8. 14, 15, chap. 2…. 16. Rom. 9. 33. 1 Pe…. 28. Matth. 21. 44. Luke 20. 18. So …re his Word …d Sacraments too, accidentally ſet (by reaſon of me… corruptions and …worthy, …profitable particip…tio… of them;) for the fall and ruine, as well as the ſalvation of ….
Fiftly, that God onelyonly i…fallibly knows the he…ts and preſent ſtate of all men, not any Minister or Preſbytery, 2 Chron. 6. 30. Acts 1. 24. 2 Tim. 2. 19. 1 Sam. 16. 5. to 14. Matth. 26. 21▪ 22. Iohn. 2, 24▪ 25. That he can convert and change …s hearts and lives in a m…ment▪ and make them meet Co…nicants though… cannot diſcerne them to be ſuch▪ Acts 3. 9. to 28. chap. 2. 37▪ 38. &c. Rom. 11. 3▪ 4▪ 5▪ He can ſodainly give th…m a white ſton…, with a new name written in it, which NO MAN KNOWETH SAVING HE THAT RECEIVETH IT, Revel… 2. 17. And therefore if we ſee any deſirous to receive the Sacrament, to be penitent in outward ſhew and profeſſion, we ought in the judgement of ch…ity to eſteem them ſuch, ſince we cannot infallibly diſcern… and ſearch their hearts▪ 1 …or. 13. 5. 7. Phil. 2. 3. Heb▪ 6. 9. Mat. 7. 1. Rom. 14▪ 4. to 15.
Sixthly, that no Miniſters private judgement, or conſcience ought to be the rule of his admitting any to▪ or ſuſpending them from the Sacrament: For firſt, there is no Text nor cla…ſe of S…ri…tu…e that makes his private judgement or conſcience ſuch a rule: Secondly, if a Miniſter ſhould have power to deny the ſacrament (under pain of ſin▪ ye… puniſhmentt, as ſome men …each) …o every Communicant he deems unmeet or unworthy, before actuall convictio… of his unworthineſſe in the Presbytery, then it would reſt in the power of every particular Miniſter, how juſtly or unjuſtly ſoever, to admit or ſe…l…de from the ſacrament whom ever his cōſcience or judgment ſhould think fit; which would introduce the moſt exorbitant arbitrary Papall juriſdiction, uſurpation over the conſciences▪ priviledges of chriſtians & Ordinances of Chriſt, that was ever yet heard of or exer…iſed in the chriſtian world; make every Miniſter more thē a Pope every member of a congregation worſe then a ſlave, and give greater authority to every ordinary Paſtor, then ever Chriſt or …is Apoſtles exerciſed, or the Pope or Prelats hitherto claimed. Thirdly, then it would inevitably follow, that in caſe the whole Presbytery, Claſſis or Synod ſhould deem a man, upon any appe…l unto them againſt his Miniſters unjuſt ſuſpenſion, worthy and fit to receive the ſacrament; yet if his Miniſters judgement and conſcience be not ſatisfied▪ but he deems him ſtill …nworthy, he may, will and muſt ſtill refuſe to adminiſter the Sacrament to him, notwithſtanding their reſolution, elſe he ſhould offend againſt his owne judgement and conſcience. So on the other ſide, if the Presbytery, Claſſis▪ Synod, ſhould vote any man unworthy and unfit to communicate▪ yet if the Miniſter think him fit he may, wil and muſt admit him to the ſacrament if he r…quire it leſt he ſhould ſin againſt his conſcience; And then to what end ſerve Presbyteries Claſſes, Synods, or Appeales unto them in ſuch …aſes; ſince upon my Oppoſites objected ▪princi…les (if they will adhere unto them) not their reſolutions▪ but every particular Miniſters private j…dgment, conſcience, is and ought to be the ſole canon and Directory which he will, muſt and ought to follow, And then to what a miſerable ſlavery ſhall we be re…ed, if every Miniſter may have ſnch authority to Lord it over the Lords … P… 5. 3.inheritances and Ordinances too, let all prudent men determine.
Theſe ſix concluſions premiſed, which have utterly overt…rned the very foundations o… this ſtrange Objection, and laid the Oppoſites on their backs; I anſwer directly, That a Miniſter in delivering the ſacrament to a ſcandalous, unexcomm…nicated perſon, who …fter admonition of the danger, doth earneſtly deſire to receive it, as conceiving himſelfe in his owne heart and conſcience meet to participate of it, becomes no way guilty of his ſi…ne or puniſhment, in caſe he eat and drink judgement by his …nworthy receiving of it: My reaſons are th…ſe; Firſt, becauſe this receiver being not excommunicated, hath a true …ight to this ſacrament, as a vi…ble member of the viſible Church, as well as to Baptiſme and other Ordinan…s; therefore the Miniſters cannot in point of conſcience debarr… hi… fro… it. Secondly, be…uſe he hath no commiſſion from Chriſt to keep bac… ▪ ſuch a perſon, nor yet any ſuch power from the Church or ſtate. Thirdly, becauſe every Communicant is to examine himſelfe and his owne conſcience between God & him, whether he be fit to receive the ſacrament or not, and to be the judge of his owne heart, which no other can ſo truly diſcerne as himſelfe, 1 Cor. 11. 28. 31. 2 Cor. 13. 6. Gal. 6. 4. 5. Jer. 17. 9. 1 Cor. 2. 11. And if he judge himſelfe fitly prepared, joynes with others in the publike confeſſion of his ſinnes, and promiſeth newneſſe of life, the Miniſter ought in point of charity to deem him ſo, and hath no commiſſion from Chriſt to exclude him; When Chriſt himſelfe inſtituted and adminiſtred this ſacrament, we read not of any examination made by him of his Diſciples fitneſſe or preparedneſſe to receive it; nor yet of Paul or any other Apoſtle or Miniſter in the new Teſtament, that made any ſuch particular ſcrutiny into other Communicants conſciences to try their fitneſſe or unfitneſſe, as ſome now magiſterially take upon them to make by way of juriſdiction▪ not advice, derived originally from Popiſh tyranny, and their exploded practice of Auricular confeſſion to a Prieſt, before the receiving of the ſacrament▪: All the power they claimed or exerciſed in this kind▪ was onelyonly by way of Councell; Let a man therefore examine himſelfe, not others, or others him (ſay all old and new Expoſitors on the Text.) And if they may not examine, then much leſſe judge or ſeclude him as unworthy▪ without examination or knowledge of his heart, which God onelyonly knowes and ſearcheth, and himſelf. Fourthly, becauſe he adminiſters the ſacrament to him as to a perſon outwardly fitted and prepared, the inward preparation of whoſe heart, for ought he knowes may be ſincere towards God, & really changed from what it was before. Fifthly, becauſe the adminiſtration of the ſacrament is an holy lawfull action, and Gods Ordinan…ce in the Miniſter, who delivers it onelyonly as Gods Ordinance, in obedi…nce to his command, with a good intention to benefit all, and hurt none by it. Sixthly, becauſe ſuch a perſons unworthy receiving is onelyonly contingent and caſuall; Prov. 16. 1▪ 1 Co… 7. 16. 1 Tim. 2. 25, 26. Rom 9. 15, 16 18.no Miniſter, or creature being able infallibly to judge, whether God at this inſtant▪ out of his abundant mercy, may not by the omnipotent working of his ſpirit, in the preparatory examinations, prayers, exhortations before the act of receiving, & in the very receiving it ſelfe (the ſacrament being as well a meanes to beget as confirme grace) change both his heart and life, and make him eat and drink ſalvation, inſtead of damnation to himſelfe. Seventhly, becauſe all our Oppoſites accord, that Miniſters may and ought to admiſter the ſacrament to maſked Hypocrites, and unregenerate civill morall Chriſtians, who live not in open ſcandalous ſinners, though theſe for want of faith and ſincere repentance doe all eat and drink judgement to themſelves as well as ſcandalous open ſinners: Yea, moſt of them acknowledge, that if the Claſſis or Pre…bytery, ſhall judge any man whom the Miniſter deems ignorant, ſcandalous and unworthy to communicate; to be a meet Communicant, contrary to the Miniſters judgement and conſcience, yet he may nay muſt admit and adminiſter the ſacrament to him. I would then demand of my Antagoniſts, whether in this caſe the Miniſter be guilty of theſe receivers ſinnes and unworthy receiving? or whether their ſimilitude of a Cup of poyſon holds in ſuch a caſe? If yea then why wil they thus inforce them to commit a ſin againſt their conſcience… ▪ and to par…ake of other mens ſins in theſe caſes by adminiſtring the ſacrament to them? If not, then they yeeld their objection falſe, in the caſe of ſcandalous perſons too, there being the ſame …worthy p…rticipation in both. Seventhly, becauſe the Miniſt…r onelyonly gives the ſacrament, and the unworthy rec…iving, is the receivers owne perſonall act and ſinne alone, not the Miniſt…rs, as is his unworthy hearing, praying, aſting. Eighthly, becauſe elſe Chriſt, who was guilty of no ſinne, ſho…ld have been partaker of I… das his ſinne and u…worthy receiving, in adminiſtring the ſacrament to him, knowing him infallibly to be a Traytor, Theefe, Devill, and ſonne of perdition, which were blaſphemy to affirm: And if it were no ſin in Chriſt, then not in others, to give the Sacrament to known unworthy receivers, ſince they do but follow his example. Ninthly, becauſe the Miniſter in adminiſtring the Sacrament, is a ſweet ſavour of Chriſt, as well in thoſe that periſh by it, as in thoſe that are ſaved and benefitted by it, as he is in preaching the Goſpell; God having appointed it ſecondarily and contingently (as well as his Word) to be a means of aggravating mens ſins and condemnation, to magnifie his juſtice, as well as an inſtrument of grace and ſalvation to magnifie his mercy, 1 Cor. 11. 25. to 30. Finally, the holy Ghoſt himſelfe expreſly reſolves in poſitive tearms, that he that eateth and drinketh unworthily, eateth & drinketh damnation or judgment TO HIMSELFE (not to the Miniſter or other Communicants,) and drawes guilt, judgements onelyonly upon himſelfe, verſe 27, 30, 31. Thus all the ancient and moderne Comentators on this Text, together with Gratian, Cauſa 1. Queſt. 1. Iv… Carnot…nſis Decretal. ſecunda pars, reſolve unanimouſly againſt the Donatists; and this the objectors owne practice heretofore, in delivering the ſacrament to ſuch, without thinking themſelves guilty of their ſin, having exhorted, admoniſhed them of the danger, and ſo done what in them lay to keepe them off, refutes. This new Doctrine therefore of theirs, is point-blank againſt the Scripture, Saint Pauls expreſſe reſolution, the practice and judgement of all antiquity, their owne opinions, practice heretofore, and others now; whether of theſe are to be credited herein, let themſelves determine.
Finally, the word foreign, in this text, which yon render damnation, ſignifies naught elſe but judgement, as the margin of our Bibles render it; that is, ſome temporall judgement, as ſickneſſe, weakneſſe, death, and ſuch like puniſhments, as v. 30, 31, 32. directly expounds it, and moſt Expoſitors on this text reſolve; not eternall condemnation, as you miſinterpret it, as Mat. 5. 21▪ 22. c. 7. 1, 2. 1 Pet. 4. 7. will fully clear. Therefore the very founda…ion of this objection, is a meere miſtake.
As for the much preſſed ſimilitude of a cup of poyſon, which hath deluded many, it is but a meere fallacy, and differs in many particulars from the Cup in the Lords Supper: For firſt, the Cup in the Lords Supper is no poyſon in it ſelfe, neither can any Miniſter certainly determine, that it will prove poyſon to the ſoule of any one par…icular Communicant, no more then the Word or other Ordinances; for it may for ought he knowes, prove a ſoveraigne medicine to thoſe very perſons through Gods bleſſing, to whom he thoug … it might prove poyſon; And therefore if a Phyſician give a whole ſome potion to one, to whom it may in probability prove a medicine, not a poyſon; and it proves poyſon to him onelyonly by accident, through his diſtemper who receives it (as many phyſicall potions doe) this certainly is neither man-ſlaughter nor murther in the Phyſician, as the Objectors ignorantly miſtake, (for then I doubt all the Phyſicians obout London would ſoon take a …urne at Tibur….) Set then the ſimilitude right, as it ſtands paralell with the Sacrament in this reſpect, and it vaniſheth into nothing, or elſe turnes againſt you: Secondly, it is a meere arbitrary, voluntary act in men to give a poiſonous potion to him that ſhall demand it, & they have free power to keep it from him if they pleaſe: But on the contrary, the Miniſter hath no power to deny the Sacramentall Cup and Bread to any ſeeming penitents that deſire it, and doth but his duty in adminiſtring it, as I have manifeſted; therefore it can be no crime in him: Thirdly, you may make the ſame argument againſt the Miniſters preaching the Goſpell to obſtinate ſcandalous ſinners, ſince his very preaching doth encreaſe their ſinnes and damnation, as well as his adminiſtring the Sacraments to them, Mat. 10. 14, 15. Heb. 6. 6, 7, 8.
Now whereas they object, that the admiſſion of unexcommunicated wicked ſcandalous perſons to the Sacrament, is more then an arbitrary, tyrannicall, Papall domineering over the conſciences of Miniſters, Elders, and godly people: it's a meere untruth and ſcandalous aſſertion, as all the premiſes demonſtrate; never affirmed by any Claſſicke Author till this age; and though a real errour in many conſciencious perſons who beleeve it as a truth, yet I fear &p artly know, that many who now object & urge it, do not cordially beleev it as a truth, but rather make uſe of it as a received error the more eaſily to uſurp unto themſelves a meere arbitrary, if not tyrannicall authority over their Congregations conſciences, and Gods Ordinances, in admitting to, excluding from them whom they pleaſe: the very extremity of that arbitrary, Epiſcopall, Papall power, which we ſolemnly vow againſt in our Nationall Covenant, and have taken up arms againſt in the field: And ſo much concerning this grand difference, the importance whereof hath made me more prolix and copious.
The eighth thing in controverſie is, Whether Miniſters may not as well refuſe to preach the Word to ſuch unexcommunicated groſſe impenitent, ſcandalous Chriſtians, whom they would ſuſpend from the Sacrament, for feare of partaking with them in, and being guilty of their ſinnes, as to adminiſter the Sacrament to them? ſince their unprofitable hearing of the Word, is every wayes as dangerous, as damning a ſinne to their ſoules, as their …nworthy receiving the Sacrament, and thoſe who eat and drink damnation to themſelves, in the one, doe but heare and multiply damnation to themſelves in the other? 2 Cor. 2. 14, 15, 16. Mat. 10. 14, 15. Mark 16. 15, 16. Luke 8. 18. Heb. 2. 1, 2. chap. 2. 7, 8. chap. 6. 6, 7, 8. The rather, becauſe that oft alleaged Text of Matth. 7. 6. Give not that which is holy unto dogs, neither caſt you your pearles before ſwine, leaſt they trample the… under their feet, and turne againe and teare you: is properly meant of preaching the Word, t…o adminiſting the Sacrament unto ſuch; as is evident by Mat. 10. 14. Mark 16. 15, 16. Acts 13. 46. 51. And whether any reaſon can be given by our Oppoſites, why ſuch as theſe ſhould be admitted by themſelves, to heare the Word, without any ſcruple, guilt, or participation of their ſinnes, and yet be totally ſecluded from this Sacrament, under paine of being guilty of their unworthy receiving?
To this preſſing demand, our Antagoniſts anſwer v…riouſly, putting ſundry groundleſſe differences, between the preaching of the Word, and adminiſtration of the Sacraments, which I ſhall ſeverally examine.
A brotherly and …eindly Cenſure, … …, 8.Firſt, they ſay, that a Minister preacheth the Word to many unprofitable hearers, not knowing them to he ſuch, in hope to convert and profit them, if there be any ſuch in the Auditory: ſo alſo he gives the ſacraments to ſome unworthy receivers, not knowing them to be ſuch, with an intention to doe them good: and in ſuch caſes he is blamleſſe: (Thus far then there is no ſuch difference, as is ſurmiſed.) But …f he give the holy ſeals of Chriſts body and blood to ſcandalous and impenitent perſons, he knows he gives them damnation to eat and drink; and is half ſharer with them in the ſinfull act; ſo that though unworthy hearing and receiving be equally damnable, to the hearers and receivers, yet not equally dangerous to the Ministers.
I anſwer to this latter clauſe, wherein the difference is pretended: Firſt, that the Miniſter doth as certainly know, that if he preach the Word to obſtinate, ſcandalous, impenitent ſinners, he doth but preach damnation to them in his Sermons, as that he doth give damnation to them in the Sacrament Mark▪ 16. 16. Heb. 6. 6, 7, 8. Matth. 10. 14. 15. and thoſe whom he certainly knowes to be ſuch ſcandalous and impenitent receivers, he cannot but know …o be firſt impenitent, ſcandalous hearers, ſince the Sermon preceeds the Sacrament: Therefore if he be guilty of their ſin or damnation, in giving the Sacrament to them, he muſt be likewiſe in preaching to them. Secondly, this evaſion is built upon two falſe principles: Firſt, that a Miniſter may and doth …ertainly know, that if he give the Sacrament to one who hath been formerly an impenitent ſcandalous ſinner, but now comes openly and confeſſeth his ſinnes, promiſeth reformation for time to come, and is deſirous to receive the ſacramentall ſignes of the pardon of his ſinnes, with the reſt of the Congregation, with expreſſe promiſe and deſire to become a new man (as all receivers ever externally doe) that he gives him damnation to eat and drink: This I am certaine no Miniſter can infallibly know or affirme, becauſe he knows not the preſent change or inclination of his heart, or whether God by …his very duty may not really convert him: Secondly, that the Miniſter who ſorewarnes men of the danger of unworthy receiving, and admoniſheth the Communicants ſeriouſly to examine themſelves, and come prepared to the Sacrament, or elſe to forbeare, is guilty of the unworthy rec…ivers ſinnes; which I have already diſproved. Therefore this diverſity vaniſheth into ſmoke.
A brotherly and friendly Cenſure▪ …. ….Secondly, they alleadge; That the Lords holy table in the holy Communi…n, … a place of Gods more holy preſence then the common Auditory, where we come neerer unto God▪ and receive with the Word and Promiſ…s particularly appli…d to … the ſeales of o…r co…union with Chriſt, and of our right and int…reſ… in him, and all his benefits: But preaching to a co…on Auditory, is a generall pr…pounding of the Word and Promiſes to all, not a particular application of it to any: therfore there it …ore danger and greater ſinne in admitting …worthy receivers to the Lords table, then in preaching to them; at app…ares in Aarons two ſonnes, Levit. 19. 1, 2, 3. and Uzzah, 2 Sam. 6. 7.
To which I anſwer; firſt, that the beginning of this diſtinction, is juſt the late Archbiſhop of Canterburies Doctrine, in his Speech in Starre-chamber (ſo much diſtaſted in former times) who produceth this for a reaſon, why we ſhould bow to the Table and Altar, not to the Pulpit, pag. 47. We muſt bow towards the Altar as THE GREATEST place of Gods preſence on earth; I ſay THE GREATEST, yea GREATER THEN THE PULPIT; for there it is, Hoc eſt corpus meum, this is my body; but in the Pulpit, ▪tis at …oſt but▪ Hoc eſt Verbum meum, this is my Word; and A GREATER REVERENCE NO DOUBT is du… to the body, then to the Word of the Lord; and ſo in relation anſwerably to the Thr…n… where hii body is uſually preſent, then to the Seat whence his word uſeth to be proclai…ed; which I have elſewhere at large refuted, proving In my Pleſant Purge for a Roman Catholike, and Quench-Cole.Gods preſence and Spirit, to be as much, a… really preſent in other Ordinances as in this, from Matth. 28. 20. and other Texts. Secondly, this paſſage proves this Sacrament to be as converting, yea, a more converting Ordinance, then preaching of the Word, which my Antagoniſts poſitively deny. Thirdly, in the preaching of the Word, there is or ought to be a particular Application of it to all the Auditors ſeverall conſciences, ſinnes, conditions, as well as in the Adminiſtration of the Sacraments: witneſſe experience, and Acts 2. 23. 37. 38, 39, 40, 41. chap. 3. 14, 15, 17, 19. Matth: 24. 45, 46. Luke 12. 42. therefore this is a difference without a diverſity. Fourthly, the examples of Arons ſonnes, and Uzzah, are impertinently alleaged, ſince they relate not to the Sacrament, and rather reſpect unworthy Miniſters, then Communicanst.
Thirdly, they Object, that the Minister in giving the Sacrament to knowne impenitent ſinners, pr…acheth …oſt palpable lyes againſt his owne conſcience, when he A brotherly and friendly Cenſure. p. ….ſ…h, The body of Chriſt was broken for you, and his blood ſhed for you; when as in preaching the Word, the Ministers of Chriſt propound the truth to wicked men generally, but not partic…larly apply any word of co…fort, or pro…iſe of bleſſing to any …profitable hearers, b…t …pon condition of repentance.
To this I anſwer; firſt, that the Miniſter doth not adminiſter the Sacrament to any knowne impenitent ſinners under that notion, but onelyonly as penitent ſinners, truly repenting of their ſinnes paſt, and promiſing, purpoſing to lead a new life for the future, as the exhortations before the Sacrament and their publike confeſſions before the whole Congregation manifeſt. Secondly, he uſeth theſe words, The body of Chriſt which was broken, and the blood of Chriſt ſhed for yo… &c. not abſolutely, but conditionally onelyonly▪ in caſe they receive the Sacrament worthily, and become penitent and beleeving receivers, as they all pro…eſſe themſelves to be, juſt ſo as they preach repentance and remi…ſion to their Auditors; Therefore the caſe is juſt the ſame in hoth without any difference. Thirdly, the particular delivery and recitall of the words by the Miniſter to every Communicant, is not ſimply neceſſary, nor of divine, but humane inſtitution onelyonly, though uſually and warrantably practiſed amongſt us. Therefore this new diſtinction is of no moment.
Fourthly, they ſurmiſe, that they have an expreſſe command to preach the The laſt Anſwer to the four Qu…ſtions▪Gospell to every creature without exception, to Pagans as well as Chriſtians, Matth. 28. 19, 20. Marke 16. 15. Rom. 10. 18. But they have no ſuch command to adminiſter the Sacrament to all, but onelyonly to worthy receivers.
I anſwer; firſt, that this precept principally reſpectes none but the Apoſtles, who were ſent to preach the Goſpell to all Nations and creatures, and endued with the gif… of tongues to that purpoſe; not ordinary Preachers, who confine themſelves uſually to particular Congregations, Countries, and have no extraordinary guift of tongues enabling them to preach to all Naions in their owne language, as the Apoſtles had, Acts 2. Secondly, though the Sacrament muſt not be adminiſtred to Heathens, to whom the Goſpell may and muſt be preached, before they beleeve and profeſſe Chriſt; yet it muſt be adminiſtred to them as well as baptiſme, after their beliefe and profeſſion of Chriſt; ſince it appeares by the very objected Texts, that as they were to preach the Goſpell to all Nations, creatures, and ſorts of men, ſo they were to baptize them likewiſe, and by conſequence to adminiſter the other Sacrament of the Lords Supper to them, as well as baptiſme: as the 1 Cor. 10. 1. to 6. 16, 17. 21. chap. 11. 20. to 34. compared with Matth. 26. 20. 27, 28. Marke 14. 18, &c. Luke 22. 14, &c. manifeſt. Thirdly, the Sacrament of the Lords Supper belongs of right to all viſible knowing Members of the viſible Harmouy of Conſeſſions. p. 287.Church, as well as the Sacrament of Baptiſme, as I have formerly evidenced; and as the Confeſſion of Saxony reſolves in theſe tearmes; The Sacraments of Baptiſme and the Lords Supper are ſo instituted, that every man may uſe them, becauſe they be pledges and teſtimonies, which declare, that the benefits promiſed in the Gospell doe ap…rtaine to every one; for the voyce of the Gospell is generall, &c. This diſtinction therefore is invalid.
Fifthly, they conſent, that they ought not to preach the Word, to ſcandalous impenitent ſinners, who turne Apoſtates, wilfull ſcorners and perſec…tors of the Gospell, who doe but the more rage and are …ardned thereby; it being a prophanation of holy things, a giving of holy things to dogges, and a caſting of Pearls before ſwine, Mat. 7. 6. chap. 10. 14. Acts 14. 51. Ergo, they muſt not give this ſacrament to ſuch.
I anſwer, that by this they fully grant what I contend for, to wit, that ſuch dogges and ſwine who ought to be ſuſpended from the Sacraments, ought likewiſe to be ſuſpended from hearing the Word; ſo that they do herein juſtifie and ſubſcribe to my opinion inſtead of refutingit. For my part, I never conteſted▪ that ſuch dogs and ſwine as theſe, ought to be admitted to the Sacrament, but they ought to be totally excommunicated, as well from the Word, and all other Ordinances, as from the Lords Supper; not ſecluded from it alone, and admitted to all the reſt: Only here the Queſtion between us will be, who are thoſe dogges and ſwine that our Saviour intends, Matth. 7. 6? Certainly not every Chriſtian that relapſeth againe and againe into ſeverall ſcandalous See Richard Capel his Nature of temptation, &c. para 1. pag. 214, 215, &c. Lucas Oſiander …nshirid. cont. cum Anabapt▪ c. 6. Qu. ….ſinnes, againſt his pomiſes, Vowes, Covenants, as the beſt men many times may doe, by reaſon of the ſtrength of their ſins and corruptions, before they can totally ſubdue them Pro. 24, 16. Pſal. 34. 19. Pſal. 38. 3, 4. Pſal. 40. 12. James 3. 2. Matth. 18. 22 Gal. 6. 1. Nor yet every ſcandalous ſinner, who repaires to the Word and Sacraments, with a deſire to heare and receive the ſame, and joynes with the Congregation in the externall confeſſion and bewailing his of ſinnes, promiſing, vowing repentance and a new life; ſurely ſuch a… theſe are no dogges nor ſwine within our Saviours precept, as you ſurmiſe; for then by your owne confeſſions, you ought not to preach unto them, but ſeclude them from the Word, (of which this Text is principally intended,) as well as Sacraments; but onelyonly ſuch Infidels and Heathens who refuſed to embrace and beleeve the Goſpell, andharbour or entertaine the Preachers of it (which many ſcandalous ſinners are very willing to doe) Or ſuch open contemners, perſecutors of the Goſpel and Miniſters of it, who run upon and teare the Preachers thereof, trampling the Pearls of the Goſpell, and the tenderers of them under their feet, as the Text reſolves in terminis, Matth. 7. 6. chap. 10. 14, 15. Luke 9. 5. Acts 13. 46, &c. Or, open Apoſtates from the Chriſtian faith, which they once embraced, but after, return with the dogg… to his vomit, and the ſow that is waſhed, to her wallowing in the myre, trampling under feet the Sonne of God, and counting the blood of the Covenant wherewith they were ſanctified, an unholy thing, offering despight to the ſpirit of grace, denying the very Lord that bought them, and contemning Chriſt himſelfe (as Julian the Apoſtate, with others did) a… Saint Peter and Paul expreſly determine, 2 Pet. 2. 1, 2. 21. 22. Heb. 10. 28, 29. chap. 6. 4. to 9. To apply this Text then to ſuch ſcandalous ſinners, who duly repaire to the publike Ordinances, deſire to participate in them, and externally profeſſe reformation and repentance (of which the controverſie onelyonly is) is a meere perverting of this Text, and an application of it unto ſuch, whom Chriſt did never intend thereby, as theſe parallel Texts demonſtrate: However, certaine I am, this Text extends not to any pious, penitent, beleeving Chriſtians, truly fearing God, who out of judgement, conſcience, dare not joyn with Sectaries in their new Independent wayes of ſeparation, to whom our Independent Miniſters, Anabaptiſts, & other Separatiſts, are ſo uncharitable, unchriſtian, that they will not admit them nor their children to the Sacraments, in their ſeparate Congregations, nor communicate with them upon any tearmes, for feare of giving that which is holy to dogges, and caſting Pearles before ſwine; ſuch, and no better are the holieſt, beſt of our Presbyterian Miniſters, and Churchmembers eſtimated in their uncharitable Phariſaicall, unbrotherly opinions. God grant unto them more charity, and leſſeſpirituall pride, which of all ſinnes …he, d…ſerves moſt to be excommunicated out of all Chriſtian hearts and Congregations.
But their ſixth and laſt difference, wherein they all accord, yea place their ſtrength, (being indeed the very foundation of their miſtake,) this great controverſie of ſuſpenſion from the Sacrament, & ſo requiring a fuller anſwer, is that which ou… Reverend Brother of Scotland inſiſted on i… his conorov… ſall Faſ… Sermon, That the preaching of the Word is a converting Ordinance, and therefore ought to be preached to ſcandalous ſinners, to convert them from their ſins; but the ſacrament of the Lords ſupper is no converting, but onelyonly a ſealing and confirming Ordinance, inſtituted, not to beget, but …ncreaſe faith and rep…tance where they are formerly b…gun; and therefore not to be adminiſtred to ſuch, to whom they can ſeale no pardon of ſinne, nor covenant of grace. The ſame diſtinction hath likewiſe been uſed in a Sermon at Wool-chu…ch, and is ſubſcribed to by all the three printed Anſwers to my four Queries.
To which I anſwer; firſt, that the Sacrament of the Lords Supper is a converting as well as a ſealing Ordinance. For the better cleering wherof, we muſt diſtinguiſh of two ſorts of converſion and ſealing, which our Antagoniſts, to delude the vulgar, have ignorantly, wilfully or injudiciouſly confounded: Firſt, there is an externall converſion of men from Pag…iſ…e or Gentiliſme, to the externall profeſſion of the P…ith of Chriſt; which is ordinarily wrought by the preaching of the Word; or extraordinarily, by miracles without the Word preached, in reference to thoſe without the Church; but ordinarily effected by the Sacrament of Baptiſme, in reference to infants of Chriſtian Parents borne within the Church, which Sacrament both admits and makes them members of the viſible Church (without the preaching of the Word of which infants are not capable,) Acts 2. 37. to 43. 1 Pet. 3. 20 21. Joh. 3. 5. 1 Cor. 7. 14. Secondly, there is a converſion from a meere externall formall profeſſion of the Doctrine and faith of Chriſt, to an inward ſpirituall embracing and application of Chriſt, with his merits and promiſes to our ſoules, by the ſaving grace of faith, and to an holy Chriſtian reall change of heart and life: In this laſt converſion, the Sacrament of the Lords Supper is not onelyonly a ſealing or confirming, but likewiſe a regenerating and converting Ordinance, as well as the Word.
There is likewiſe a double ſealing (if we admit this Sacrament or Baptiſme … No nor Sacraments; wh…ch I onelyonly mention, becauſe they are ſ… much cryed up above the word, and made more holy then it, onelyonly becauſe they are term…d Sacraments, and Seal…s of the Covenan… without any …ext to warrant it.to be Seales, though never once * ſtiled Seals in any Scripture text:) 1. A viſible externall ſealing of the pardon of ſin, & Gods promiſes in the blood of Chriſt to our outward ſences. 2. An internall inviſible ſealing of them by the Spirit, working in, by the Word and Sacraments, to our ſoules: In the firſt ſenſe, this Sacrament is a ſeale to all receivers, even to thoſe who are ſcandalous and unworthy, who receive only the outward elements; In the ſecond ſence, only to worthy, penitent, beleeving receivers, who receivethe inward inviſible grace as wel as the outward ſignes: The firſt, ſeales all Gods promiſes and a free pardon of all our ſinnes onelyonly conditionally, if we truly repent, lay hold on Chriſts paſſion, merits, promiſes, and apply them to our ſoules by a lively ſaving faith, and ſincere repentance; the ſecond ſeales them to us abſolutely, becauſe we have thus embraced and applyed them.