FOR the better cleering wherof, ariseth a threefold Question.

The first is, to know what right Christians have to the Lords Supper.

Secondly, what Christians are to be admitted, and who not.

Thirdly, what power the Minister hath, to withhold the Communion from the people.

First therefore, for the peoples right to that blessed Sacrament; I conceive it to bee equall with the right or interest the children of Chri­stian parents, have to the Sacrament of Bap­tisme, which I prove by the Epistle of Paul to the Corinthians, 1. Cor. 7.14. where hee hath these words: The unbeleeving husband is san­ctified [Page 4]by the wife, and the unbeleeving wife is sanctified by the husband, else were your chil­dren uncleane, but now are they holy, sayth the Apostle.

From whence our late Presbyterians must eyther (with the Anabaptists) grant that the children of Christian parents, have right to the Sacrament of Baptisme, without confession of faith, or else grant, that Christians that are born within the Covenant pale of the Church, have right to the Sacrament of the holy Communi­on, without their rigid and strict examination.

For as our Church admits the foresaid In­fants to the Sacrament of Baptisme, by the ver­tue of the fayth of their parents, so (I conceive) our Church cannot with-hold any from the Sacrament of the Supper of the Lord, that is borne within the Covenant, the pale of the Church, and hath a desire to it.

But to this will be objected, first, that by the place aforenamed, is meant the legitimation of children borne in lawfull wedlocke, and not that children have right to the Sacrament of Baptisme, much lesse ignorant and scandalous people to the partaking of the holy Commu­nion.

Secondly, that confession of faith and exa­mination, is to be required in the worthy Re­ceiver, before his comming to the participati­on of that blessed Sacrament, notwithstanding he b [...] borne within the Covenant, and the pale of the Church, and of Christian parents.

To the former objection I answer, that the Ap [...]stles conclusion is not onely to resolve the law [...]ull cohabi [...]ation of a beleever with an infi­dell, but also that their children so begotten in law [...]u [...]l wedlocke, are interessed to the outward ordinances and priviledges of the Church, else he would not have added, else were your chil­dren uncleane, but now they are holy; which to be so, I prove by another expresse place and warrant of Scripture: as when God command­ed Abraham Gen. 17.12. not only to circum­cise himselfe and his seed, but also the stranger that was borne in his house, or bought with money; all which circumcised of [...]pring having as free accesse to the externall worship and ser­vice of the Sanctuary, as Abrahams own poste­rity. I reason from hence, That if those within the Covenant under circumcision, had right to the outward priviledges of the Sanctuary, then much more have we to the ordinances of the [Page 6]Gospel, by reason circumcision was not only a type of baptisme, but also because wee are cal­led to a greater liberty, Christs yoke being ea­sie, and his burden light, Matt. 11.30.

To the second objection, I answer, that albe­it confession of faith and examination is to bee required [...]n a worthy receiver, before he be ad­mitted to the participation of those divine my­steries, yet is it not alwaies such a confession as our Adversaries dream of, nor hath the Church any such power to examine as they pretend, much lesse to keepe the Communion from the people, upon pretence of that examination and confession.

For first for confession, Philip held it enough in the Eunuch, to beleeve Jesus Christ to bee the sonne of the living God; besides that, all which are borne within the pale of the Church are interessed, as before.

But to this it will bee objected, that the Di­vels may goe thus far, therefore &c.

I answer, the Divels may beleeve in gene­rall, but they cannot apply any thing in particu­lar to themselves. Now the rule of faith advi­seth us to judge charitably of all men, there­fore &c.

As for examination, the Apostle willeth a man to examine himselfe, 1. Cor. 11.28. and not to be examined by the Elders or Presbyte­ry, therefore &c.

But to this it will bee objected, that our peo­ple are not so able to examine themselves as the Corinthians were, &c.

I answer, that appeares, for some of them were drunke, and some sober, when they came to be breaking of bread, and the participation of the blessed Sacrament. And I never saw any drunken man yet in England admitted to the partaking of the body and bloud of Christ: wherfore heer commeth in, in the second place, to know who are worthy to receive, and who not, or who are to be admitted, and who not.

To which, I answer, all that are interessed as before, that have a desire to it, and are able to examine themselves.

Now in examination there is only required these two things: viz. First to know whether we be in Christ, and Christ in us; and whether we are able to discerne the Lords body in that blessed Sacrament.

First, therefore we must examine whether we be in the faith, and consequently we in Christ, [Page 8]and Christ in us; according to that of the Apo­stle, 2. Cor. 13.5. Examine your owne selves whether you be in the faith, prove your owne selves; know yee not your owne selves, how that Jesus Christ is in you, except you bee re­probates? So that all but reprobates may know themselves to bee ingrafted into Christ, by a true saving faith, and Christ into them, that they have put on Christ and cannot put him off againe: that they are baptised into Christ, and with him buried by baptisme, into the likenes of his death, to the end they may rise with him unto the newnesse of life. They carry Christ along with them, in the participation of that blessed Sacrament; and therefore cannot chuse but finde him there.

The second thing that is requisite to examin our selves in, is to know whether we be able to discerne the Lords body in that blessed Sacra­ment, lest in eating and drinking unworthily, we eat and drinke our owne damnation. Now to discerne the Lords body in that blessed Sa­crament, is (by faith) to see Christ set foorth before us, in those blessed elements of bread and wine, and him crucified. Which calls our sinnes to remembrance, and our selves crucifi­ed [Page 9]with Christ to them through true and un­sayned repentance. This is eating of the Passe­over w [...]th unleavened bread, and bitter hearbs, Exod. 12.8. whence wee must examine whe­ther there be in us a [...] unfamed purpose and re­solution of amendment of life, and that we will become new creatures, and so put now wine into new vessels, in laying Christ in a new tombe or sepulchre, Matth. 27 60. And whe­ther there bee in us a bunger and thirst after Christ in that blessed Sacrament, to the end we may not only be made one with Christ, but al­so that we may be rooted and stablished in him, and grow up into a holy building in the Lord, Eph. 4.15. and have all his divine gifts and gra­ces sealed up unto us in that blessed Sacrament. So that Christ may become in us a well of wa­ter of life, springing up into life eternall, John 4.14.

This is the worthy receiving.

The unworthy is of three sorts: The novice, the stranger, and the scandalous.

By the novice, I understand such, who though they be born within the Covenant and pale of the Church, yet are not sufficiently seen in the principles of Faith, and of Christian Re­ligion, [Page 10]which in the Primitive times) were cal­led [...], who with those before named, were commanded to depart after the Sermon was ended, and the blessing pronounced, and were not suffered to be idle gazers or lookers on, when the holy Sacrament of the communi­on of the body and bloud of Christ was to bee administred.

By the stranger, I understand such, as were of another Congregation, or Parish, who also were not to bee admitted without certificate from the place and Pastor whence they came, of their life and conversation, and their suffici­ency in receiving.

The third sort that was restrained from the Communion, was the scandalous person, by which I understand the prophane, and all sorts of Heathens, Gentiles, Infidels, Heretiques, Se­ctaries, and the like. These were the dogges and hogges to whom the Sacrament of the blessed Communion of the body and bloud of Christ was denied, because it is not fitting to take the childrens bread, and cast it unto dogs.

But it will be objected, that many such dogs we have now in the Kingdome: I answer, first the Minister may be mistaken in judging them [Page 11]to be dogs, which are saints. Secondly, I an­swer, that if it be understood of novices or ig­norant people, then it ought to be the care and endeavour of the Minister (according to the custome of the Primitive times) to instruct and teach them in the faith, and in the Principles of Christian Religion and vertue, which being the Ministers fault that it is neglected; I doe not see but he is more to be blamed then the people; for he after the example of Christ ought to carry his Lambes in his bosome, and gently drive on them that are with yong; he ought by gen [...]le perswasion and intreaty to al­lure and draw on the ignorant to come nearer unto Christ, and not by force and strong hand keepe him of. It is for those Christ dyed, and dare the Minister deny him the bread and wine to whom Christ denyes not his body and bloud? Is Christ come into the soule and made one with it, and shall that soule bee denied the outward priviledge of his love? Let our new Presbyterians therefore consider, what they have done in with-holding the Communion all this while from many which they know not. One saith, [I have read it in Bishop Iewel, and Mr. Foxes Acts and Monuments] That the gifts [Page 12]of the Lord should not have beene denied to the Divells, if Christ had died for them; but we deny it to Christians for whom he suffered. I pray God it bee not layd to our Ministers charge, and the bloud of Christ bee not requi­red at their hands, or at the least the soules of these innocents whom they have so much dis­couraged. Christ saith, that it were better for one that offendeth but one of the little ones, that a milstone were hanged about his necke, and he were cast into the bottome of the sea, then that any such offence were given.

Thirdly, I answer, if it be understood of the stranger or scandalous, then it ought to bee the care of the Elders and Churchwardens, or of a­ny one in the Parish (in case the Minister bee a stranger himselfe) to give timely notice unto the Minister of such an unworthy receiver, to the end he may be presented, if hee repent not: but not therfore to keepe the bread of life from all, because some are unworthy.

And therfore I utterly deny in the third and last place, that the Church, much lesse any pri­vate Minister in particular, hath any such pow­er to with-hold the Communion from all, un­der pretence of some unworthy receivers; or [Page 13]that they have any such power, to lay burden or yoke upon the peoples neckes of a new in­vented and tyrannical discipline: for Christ and his Apostles did not practise it, the primitive times, for ought I know, did not dreame of it, and the true reformed Churches are not privy to it. For Christ gave the Sacrament to Judas which was a Divell, a thiefe, a murtherer, and a traytor. The Apostle bore with the Corinthi­ans unworthy receiving (though otherwise hee chekt them for it) but we heare not of any new charge he layd upon them to bee examined by the Ministery or Presbytery, but that they should examin themselves, as being in the faith, and living within the pale of the Church: but I must confesse, our late Presbyterians are grown wiser then either Christ or his Apostles. The Primitive times used no such custome, but did as before is specified, which use all the true reformed Churches following, except against none, but as before is declared; and if any bee ignorant, they take the more paines with him, by instructing and teaching him, as before.

And therefore I doe not only conclude this with-holding people from the Communion, under pretence of examination, to be Anabap­tisticall, [Page 14]but also new, usurped, sacrilegious, Antichristian, and tyrannicall; and such a yoke as neither we nor our fathers were able to bear. First I say, it is sacrilegious, being worse then Church-robbing; for the one doeth but be­reave the congregation of corporall things, the other of spirituall, the one of temporall, the o­ther of eternall; the one robs the body, the o­ther the soule, the one of things of small value, and which indure but for a time, the other of Christ, of inestimable value, and which indu­reth for ever. The wolfe (sayth our blessed Saviour) commeth but for to steale and to de­vour, but many such wolves are entred into our Church this day, who are come to us in sheeps clothing, but inwardly shew themselves what they are, and by their fruits of pride, ambition, vaine-glory, and covetousnesse, they may bee knowne. I write not heere against the ancient, grave or Orthodox Divines, but against our new Doctors, and late upstarts in the Church, who pretending great purity and reformation, have brought all into disorder and confusion, and in stead of bringing soules neerer unto Christ, have driven innumerable thousands far­ther from him, through their unadvised and [Page 15]rash proceedings in the same against them.

Secondly, I say that this new yoke of tyran­nizing over the soules and consciences of the people, is not onely new usurped, but also Antichristian: And as it is like unto Anabap­tists in Sacramentall confession, so it is like unto Papists in auricular. For as the Papist will ad­mit none to the eating of their breaden God, or wafer cake, before he hath made confession of his sinnes, so our new Presbyterians will admit none to the partaking of the holy Communion before hee have gone through the pikes of a new invented and tyrannicall discipline, having neither warrant in the word of God, nor any tracke of example either in the primitive times, or true reformed Churches, so farre as ever I have read or understood.

Thirdly, and lastly, as it is sacrilegious and Antichristian, so is it tyrannicall, and contrary to the Apostles advice, which is, that we should not rule as Lords over Gods heritage, but with meeknesse, &c. Which I prove from the in­conveniences thence arising being twofold. First, in that it discourages people from com­ming to Christ, in that it drives them further from him.

First, I say it discourages people from com­ming into Christ, by thus with [...]lding the Sup­per of the Lord from them, because they know they have right to it, as being within the Co­venant, and borne within the pale of the Church, and of Christian Parents; and there­fore if they have right to Christ in whom they believe, why should they not much more have right to the outward ordinances? And there­fore as long as they are unlawfully kept and detained from thence, they will not come to the Ministery of the word, though wee preach with the tongue of men and Angels, though I confessed should not be so, but the best of the Saints, and chosen children of God have some­what of nature in them; for if a mans person be once disaffected, his doctrine will ever hard­ly be liked, be it never so powerfull or effectu­all. Besides what innumerable poore soules have been very neere driven to dispaire, be­cause they have been judged (as they have con­ceived) unworthy of the body and bloud of Christ, or communion with him in that blessed Sacrament: with teares I have been told they have beene kept from it, and with teares of joy they have come to it againe. Now is not [Page 17]this an offending of Christs little ones, and the weak brethren, for whō Christ dyed: Is not this a Lording it over the soules and consciences of men? Is not this a pushing and shoving of the weaker cattle from the Fountaine of living wa­ters? is not this a shutting up of the Kingdome of God against all, and neither will go in our selves, nor suffer them that are entring to go in? or is there not a woe proclaimed and doth be­long to them that doe so? Christ will have mercy and not sacrifice, Math. 9.13. our new Doctours will have sacrifice and not mercy. Christ saith, come unto me all yee that labour, and are heavy laden, Math. 11.28. they drive all away. Christ will not breake the bruised reed, nor quench the smoking flax, Matth. 12.20. they doe both. Christ requires faith but as big as a graine of mustard seed, Matth. 17.20. they will have it as bigge as a mountain. Nay they are worse then good Hezekiah the King, for he prayed for them that came not prepared with the due preparation of the Sanctuary, 2. Chro. 30.19. but they drive them away, and keep all backe, in thus with-holding &c.

But by this with holding the Communion from the people, while they are duly prepared [Page 18]it rather should fit them then discourage them. I answer, yes; if but new Presbyterians could also give grace and incline their hearts, then they might keepe the Communion from them at their pleasure; but we must not doe evill up­on uncertaine and unwarrantable grounds, that good may come of it.

But they have power so to doe, having the keyes committed to their charge, and the dis­pensation of the word and Sacraments.

I answer, they have the keyes (some of them) it may be supposed, but not to open hell and shut heaven. Neither is the dispensation of the word & Sacraments committed to their charge to be disposed of at their pleasure, but at the will and pleasure of the Almighty, and as occa­sion, time, place, and persons, shall call for the same and desire it. They are Ministers of the word and Sacraments, not Lords.

But the Sacraments are but outward ordi­nances, and in themselves indifferent, there­fore &c.

[Page 19] The minor is proved by that of Matthew, wher­as Christ saith expresly (speaking of the bread) This is my body, not that I therefore take the bread properly to be Christs body but a type and figure of the same; howbeit they are so u­nited in the worthy receiver, that they can be no more severed then the shadow and the sub­stance, or the kirnell and the shell. Now wee may finde by the shadow that there is a body, so likewise the Sacrament of the holy Com­munion puts us in minde of the death and passi­on of our Lord Jesus Christ, and of his body and bloud; therefore sayth Christ, Doe this in remembrance of me. And the Apostle as often as we eat of that bread and drinke of that cup, we shew or set forth the Lords death untill his comming againe. And can the bride or belo­ved spouse but rejoyce to thinke and heare of her beloved, especially to bee made one with him, as she is in that blessed Sacrament, which being the shell that is broken, in the distribu­ting thereof, shee comes to the kirnell Christ himselfe, whom her soule seeketh, and in whom she is delighted. Now let our new Presbyte­rians call the Sacrament an outward ordinance alone, and a thing indifferent, they may easily [Page 20]receive heereby (if they will not bee wilfully blinded and shut their eyes) how indifferent it [...]s, and what they have kept the people from all [...]his while: viz. from the communion and par­ticipation of their blessed Lord and Saviour Je­sus Christ.

Lastly, I prove this with-holding the Com­munion from the people, under pretence of ex­amination, to be meerly tyrannicall, as it drives people further from God. But because I have sufficiently spoken of this before, therefore I come now to exhort my brethren to desist and leave off this new kinde of discipline and go­vernment in the Church: first, because it is new usurped, and tyrannicall. Secondly, because it hath no warrant in the word of God, nor by the practise and example of the primitive times and true reformed Churches. Thirdly, because it swayes too much with common baptisme and Popery, and to bee contented to bee ruled by the word of God, and the custome and pra­ctise of the primitive times, and all true refor­med Churches. Which consists first, in being diligent in Catechising the youth of their seve­rall Parishes and Congregations, and so laying the grounds of sayth and principles of Christi­an [Page 21]Religion, and vertue among them.

Secondly, in being diligent to teach the word of God among the elder sort of people, and how they ought to come to the partaking of the Sacrament of the holy Communion, how they ought to be prepared for it, the bene­fit which they are to receive thereby, and the danger that will and doeth ensue, in case they eat and drinke unworthily.

Thirdly, in case hee finde any meerly igno­rant indeed, to take a little the more extraordi­nary paines with him, both in publike and pri­vate, so he will be content to be taught, but in case hee prove obstinate and hate to bee refor­med, then he may note such an one, and not give him the Communion, untill hee come in and yeeld himselfe to wholesome instruction and government: for though he bee interessed as before, yet not being able to examine him­selfe whether he be in the fayth, or to discerne the Lords body in that blessed Sacrament, and his obstinacy makes him altogether uncapable of that blessed Sacrament; therefore the key or censure of the Church is to bee used against such an one: but in case there bee any measure of faith in the party, and that hee can give but [Page 22]any competent account of the same, and have a desire being of yeeres, the Sacrament is not (in my opinion) to bee denied him, because Christ begins to bee new formed in him, hee thirsts after the water of life. Hee is the smo­king fl [...]x which Christ will not quench untill such time as hee hath brought judgement into victory; seeing the Sacrament of the holy Communion serveth not only to signe and seal our salvation, but also convey grace to the wor­thy receiver, and nourish it in him. But in case any in the Congregation (being qualified as before) doe receive unworthily, the Minister not being privy to it, the fault is not the Mini­sters, but the parties receiving, and his bloud shall be upon his owne head, because the Mini­ster hath told him the danger of unworthy re­ceiving. But what if the Minister doe suspect any of scandall or insufficiency, will it be obje­cted?

I answer, hee hath power to keepe the party backe from receiving untill such times as his su­spition be better informed and his doubt clea­red. But this hee must take heede of, that no­thing be done of malice, but upon just grounds and probable.

But what if the Minister bee altogether a stranger?

I answer, then he is to use the advice and di­rection of the Elders and Churchwardens, until such time as he be better acquainted; but not therefore to leave the administration of the Sa­craments, no more then hee doth of preaching the word of God. And let him know this with­all or resolve with himselfe, that when he hath done all that he can, he shall still finde chaffe a­mong the good corn, goats amongst the sheep, a Judas amongst the Apostles, and one without his wedding garment at that heavenly banket. And therefore it is not all the examination and triall in the world that wee can use, that will make all worthy Receivers; but the blessing and event must be left and reserved to God on­ly, to whom be prayse and dominion, now and for ever. Amen.