A Confutation of the new Presbyterian Error.
Drawne not onely from the unwarrantableneſſe it hath in Scripture, but alſo from the incon
venience thence ariſing.
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
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
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borne within the Covenant, and the pale of the Church, and of Chriſtian parents.
To the former objection I anſwer, that the Ap
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ſtles concluſion is not onely to reſolve the law
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ull cohabi
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ation of a beleever with an infidell, but alſo that their children ſo begotten in law
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u
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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
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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
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
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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,
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
with Chriſt to them through true and unſayned repentance. This is eating of the Paſſeover w
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th unleavened bread, and bitter hearbs, Exod. 12.8. whence wee muſt examine whether there be in us a
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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,
which in the Primitive times) were called
〈 in non-Latin alphabet 〉
, 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
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
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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
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
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,
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
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
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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
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
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.
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
receive heereby (if they will not bee wilfully blinded and ſhut their eyes) how indifferent it
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s, and what they have kept the people from all
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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
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
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
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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.
FINIS.