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

This absurd irreligious Paradox I have heretofore at large refuted by Scriptures, Reasons, Experience, Fathers, Councils, School-men, Protestant Divines of our own and other reformed Churches; and by the Homilies, Arti­cles of the Church of England (ratified by Parliament, and the Subscriptions of all our Ministers to them) in my Vindication of 4. Serious Questions printed 1645. p. 39. to 48. my Suspension suspended, published 1646. p. 18. to 39. and briefly touched in my Seasonable Vindi­cation, p. 28, 29. Since which I have herein been se­conded by Mr. John Humfrey in his acute and solid Re­joynder to Mr. Drake, printed 1654. p. 216. to 241. in his Second Vindication of Free-admission to the Lords Supper, 1656. p. 32. &c. and by that learned Gentle­man Mr. William Morrice of Werrington Esquire, in his irrefragable Diatribe, in answer to Mr. Saunders, 1657. p. 218, 219, &c. to whom I shall referr all such who desire fuller Satisfaction in this Controversie, which they have so solidly, and amply debated, that there is little re­maining to be superadded by me, but some few Glean­ings after these fuller Crops; which I hope, through Gods blessing, will silence, convince all future Antago­nists, and presume will be neither unacceptable, nor contemptible, nor superfluous, to sincere unbiassed Christians, who only study, seek, Zech. 8.19. love the Truth and [Page 3] Peace; for whose benefit I have made them pub­like.

Our See Dr. Drakes Boun­dary to the Holy Mount, p. 154. to 176. 120, 121, &c. Mr. Collins, Mr. Saunders Books, and o­thers of them who have written of this subject. Antagonists destitute of all Scripture proofs, to evidence the Lords Supper to be no Soul-convert­ing, Grace-producing, but only a Grace-confirming Ordinance, do bottom their opinions upon these 7. sandy Foundations or Objections.

objection 1 1. That the Sacrament of the Lords Supper is a Seal not only of the Covenant of Grace but also of the truth of saving Faith and Grace in the hearts of the Receivers. There­fore it is only a confirming, but no soul-converting, faith-begetting Ordinance.

I shall concisely examine, dissipate, overturn this rotten Foundation whereon this Error is principally grounded, and display its vanity, absurdity 2 Cor. 4.2. to every mans conscience in the sight of God. To this end take special notice in the first place;

1. That the Lords Supper is never so much as once stiled in Scripture, a Seal, or Seal of the Covenant of Grace: much less a Seal of saving Faith, or of the truth of saving Grace in mens hearts; but only, the Mat. 26.26,27. Lu. 22.18,19,20. 1 Cor. 10.16,17.21. c.11.20. to 30. Gal. 3.1. Lords Supper, Table, Bread, Cup, Body, Bloud; or the Remem­brance, Figure, Sign, Representation of his death and passi­on; which have no analogy at all with a Seal: By what rule then of faith or right reason can they justly affirm, prove it, to be any Seal at all, or such a Seal as this? If rherefore it be no Seal by divine appellation or in­stitution, then all their consequences built on this false foundation, fall to the ground together. If they allege, that Circumcision is directly stiled, A sign, and Seal of the righteousness of the faith, Rom. 4.11. Ergo, the Lords Supper is likewise such a Seal, and may pro­perly be stiled a Seal. Though many learned See Dr. Ames Bellarm. Enerv. Tom. 3. l. 1. c. 1. p. 9. to 15. Pro­testants and some Papists, be of this opinion; yet under correction I deny the consequence, upon these grounds. 1. Because God himself gives this Title to Circumci­sion only, and that but once; but never to the Passeo­ver, Lords Supper, Baptism, or any other Ordinance: [Page 4] Therefore his Ministers, Servants, must conform them­selves to his pattern & language herein. 2. Circumcision was a v [...]sible mark set by Gods command upon the flesh or persons of all who were circumcised; Therefore it might properly be stiled, a Sign, Seal, and Covenant of God in their flesh, (upon which is left a perpetual impression) Gen. 17.10,11,12,13,14. Rom. 2.28. c.4.11. But the Lords Supper, Baptism, and the Passeover, leave no such visible marks or impressions on the per­sons, or flesh of those who receive them; Therfore God never stiled any of them Marks or Seals, as he did Circumcision, neither may we without his warrant, a­gainst his president and sacred language, stile them so. 3. The Lords Supper, succeeded not Circumcision, but the Mat. 26.17. to 31. 1 Cor. 5.7,8. c.10.3,4. Passeover; never called a Seal in sacred Writ: Therefore this stile appropriated to Circumcision, can­not be rationally given to it: the rather, because the Holy Ghost never gives it to Baptism, which succeed­ed Circumcision. 4. Circumcision is only stiled, A Seal of the righteousness of the faith which Abraham had being uncircumcised; See Calvin, Peter Martyr, Aretius, Fayus, Paraeus, willet, wilson, and others on Rom. 4. That is, a token of the Covenant between God and Abraham, and his seed, made to him by God, and believed by Abraham, before he was circumci­sed; as is evident by Gen. 17.1. to 15. compared with, 15.1. to 8. & Rom. 4.9. to 23. But the Lords Supper is not such a Seal, token, but instituted for other ends, to represent unto us the breaking of Christs body, and shedding of his blood on the Cross for our sins; to shew forth his death till he come, &c. Whence it is stiled, The new Testament in his blood, Mat. 26.26,27,28. Lu. 22.19. 1 Cor 11.24,25,26. c.10.16,21. &c. Therefore Gods stiling Circumcision a Seal, is no warrant for us to stile the Lords Supper so. Objection. If any Object, That the Lords Supper may properly be stiled a Seal, because it doth confirm, which is their only reason: I deny the conse­quence: for then by this reason, an Oath should be a Seal, Answer. because it is for confirmation, Hebr. 6.16,17. Miracles and Signs done by the Apostles, should be Seals, because [Page 5] they confirmed the words and Gospel they preached, Mar. 16.20. The hu [...]bands Silence should be a Seal, which confirmed all his wives vows and bonds, Num. 30.14. The plucking off the shoe and giving it to a neighbor, should be a Seal, because it confirmed all things concerning redeem­ing and changing Lands in Israel, Ruth 4.7. Every De­cree should be a Seal, because it confirms the things de­creed, Esther 9.29,32. Yea, the Apostles, Ministers, and Word preached should be Seals too, because they confirmed the Souls of the Disciples, the Churches of Christ, and testimonie of Christ in men, Acts 15.32,41. c.14.22. 1 Cor. 1.6. Heb. 2.3. Phil. 1.7. And Christ himself a Seal too, who shall confirm us unto the end, 1 Cor. 1.8.5. The Scripture makes mention only of 2. sorts of Seals: The 1. material; affixed to Writings, Deeds, Books, Let­ters, and other material things, for their confirmation, securing, or secrecy, Neh. 9.38. c.10.1. Esth. 3.12. c.8.8.10. Job 41.15. c.14.17. Deut. 32.43. Isay 29.11. Cant. 4.12. Jer. 32.10,11,14,44. Dan. 6.16. c.12.9. Mat. 17. Tim. 6.6. Rev. 5.1. c.8.1. c.10.4. c.22.10. The 2. immaterial and invisible, set by the Spirit of God, or his Angels, on the souls or forheads of his chosen Saints; who are said, to be sealed by and with the holy Spirit, 2 Cor. 1.22. Eph. 1.13. c.4.30. 2 Tim. 2.19. or, to be sealed with the seal of God in their foreheads, Rev. 7.2. to 9. But the Lords Supper is no material Seal visibly affixed to any material Writing, Deed, Letter, Book, thing; the visible Elements of it being instituted, consecrated Mat. 26.27.27,28. 1 Cor. 11.24. to 30. c.10.16,17,21. only to be eaten and drunken by us (like other bread, meat, drink, which may be as properly stiled Seals, as the consecrated bread and wine) not to remain as Seals upon us; and the invisible body, bloud, benefits of our Saviours death they represent and convey unto our Souls for their spiritual nourishment, are received only as spiritu­al food, not Seals; neither are our bodies or souls in any Scripture said to be visibl or invisibly, inwardly or out­wardly sealed, but only to be fed and nourished by this Sa­crament: [Page 6] Therefore it is as improper a speech to call it a Seal, as to stile our meat and drink a Seal: or to averr, that mens persons, faith, or the Covenant of Grace are sealed by the Lords Supper, as that their persons or Evidences of their Lands, Charters, Bonds, are sealed by their Ordinary Suppers; there being no Analogy at all between Meat, Drink, and a Seal, or between feeding and sealing; as these new Doctors af­firm, with as much sense and reason, as the Concil. Trident. Sessio. 21. c. 3. Concil. Constant. Sess. 13. Bish. Jew­els Reply to Harding, p. 72. &c. Ames Bellarminus Enervatus, Tom. 3. lib. 4. c. 7. p. 179. &c. Popish Councils, Doctors assert, That the Lay-Communicants actually drink Christs bloud in the Eucharist by way of Con­comitancy, only in and by their eating the consecrated dry bread. 6. Admit the Lords Supper might in some strai­ned, secondary, improper sense be stiled, A Seal of the new Testament or Covenant of Grace, recorded in the Scrip­ture, and ratified by Christs death; yet with what pro­priety of speech can they stile it, a Seal affixed to the Grace of faith, or saving Graces in the hearts of worthy Communicants? Can the visible, material, consecrated Elements (which they refuse to administer to those they repute not real Saints, for fear of setting a Seal to a blank) be affixed by them to invisible immaterial Graces? If yea; then Bellarmi­nus Enervatus, Tom. 3. c. 3. P. 37. Dr. Ames and other Pro­testants main Argument against the Papists, that the Sacraments convey not grace ex opere operato, as physi­cal instruments unto the receivers of them, (Fieri n: non potest, ut Sacramenta, quae sunt res crassae et materiales ad animam penetrent, et ibi quasi creando ingenerent divinam ac supernaturalem virtutem, idque in momento, quia pro­portionem nullam habent ad objectum in quod agunt:) must be both false, and disclaimed by them as absurd for the future. If no; then this foundation and chief corner­stone of our Opposites structure, against the Lords Sup­pers Soul-converting, Grace-producing efficacy; That it is a Seal both of the Covenant and truth of saving faith and Grace in the hearts of the receivers; must be hence­forth disclaimed, recanted, renounced by them, as a false, unproper, unscriptural Paradox and Expression, [Page 7] though embraced by them as an unquestionable prin­ciple; which having Suspension suspended, p. 19, 20. elsewhere more fully refuted in another method, I shall here no further prosecute, but only request them for the future to confine themselves wholly to the Scripture language, and then this Con­troversie will soon be ended.

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

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

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

I answer, That this Position (an Oracle of their own forging, not of Gods inditing) is as false as God is true. For 1. There are two sorts of Promises or Covenants of Grace conteined in the Scriptures. 1. Of working, begetting in, or giving, conferring a New heart, spirit, and all necessary saving Graces, to those who never had them: 2ly, Of confirming, encreasing, renewing, per­petuating Graces when and where they are already be­gan; commonly thus distinguished: Promises of Grace, and Promises to Grace. The first of these Promises and Covenants (being general, universal, indefinite) were made to men, not only before their calling and conversion, but before their very births and being in the world; witness Gods Covenant, Promises made to the seed of Abraham; [Page 10] and for the calling, conversion, salvation of the Gentiles, ma­ny hundred years before their fulfilling, recorded at large, Gen. 17.1. to 17. Acts 2.38,39. Hos. 1.10. c.2.23. Rom. 9.25,26. c. 11.26.30,31.15. c.15.8. to 24. Isa. 52.15. Eph. 2.1,2,5,11. to 24. Isa. 42.1.6. c.60.3,4,5, c.62.2.11,12. c.66.19,20,21. Psal. 72.4. to 18. Yea the promises and new Cove­nant forementioned (of which our Antagonists affirm the Lords Supper to be a Seal) were made to such, who had no saving Grace, no new heart, spirit. or sanctification at all in them, but were desperately sinfull, graceless, re­bellious, and dead in sins and trespasses, when made unto them, as is evident by Jer. 31.31,33,34. c.32.37, to 44. Ezech. 11.18,19,20. c.36.25,26,27. Heb. 8.6. to 13. c.10.16,17. Therefore if these Promises and Covenants of Grace were made to such by God himself, the Seals of the Covenant and these Promises must also by necessary consequence belong of right unto them; since the accessory alwayes follows the principal, and the Seals the Covenants to which they are annexed, even as those who have a right to any human Charters, Deeds, Feofments, Covenants, Obligations, have a right unto the Seals, as well as to the parchment and writing. 2ly, Circumcision, Rom. 4.11. the Seal of the Cove­nant of the righteousnese of faith and Covenant God made with Abraham and his seed, belonged equally to all Abrahams posterity, whether regenerate or unregenerate, circumcised or uncircumcised in heart: to Ishmael as well as to Isaac: whereupon, EVERY MANCHILD whatsoever of the seed of Abraham, or born in their Houses, was throughout their generations to be circumcised on the 8. day, under pain of being cut off from his people, for breaking of Gods Covenant, in case of omission or neglect, Gen. 17.10. to 15.23.36,37. c.21.4. c.34.15.17.22.24. Exod. 12.48. Josh. 5.2. to 10. If then Cir­cumcision the Seal of the first Covenant, belonged e­qually to all the Israelites by Gods own institution, though most of them were uncircumcised in heart, yea E­nemies [Page 11] to God by their wicked works, Jer. 9.25,26. Rom. 2.28,29. Gal. 5.6. 1 Cor. 10.1,2,5,6,7. Rom. 10.21. then why not the Lords Supper being by themselves stiled the Seal of the New Testament, and second Co­venant, to all visible Church-members who externally profess the Gospel, though uncircumcised in heart and unregenerate. 3ly, Most of our Antagonists herein (especially Mr. Ruther­ford, Due right of Presbyteries, c. 4. Sect. 5. Mr. Marshals Defence of In­fant Baptism, Mr. Baxter, Mr. Hall of Infant Bap­tism. Presbyterians) confess and assert in print, that Baptism (succeeding Circumcision under the Gos­pel, which they likewise stile a Seal of the Covenant of Grace,) belongs equally to the infants of all visible baptized Christians, be they never so ignorant, scandalous, impious unregenerate, carnal, or actually excommunicated from the Church for their wickedness; and that upon the account of their parents external right of Church membership and profession of Christianity; Yea, Acts 8,12,13.21,22,23,36. to 40. c.10.47,48. c.16.15.33. Simon Magus, and others of ripe years upon their bare profession and exter­nal belief of the Gospel, were baptized by the very Apostles, though continuing still in the gall of bitterness, and bond of iniquity, as well as the Eunuch, Cornelius, the Jaylor, and other real Converts; the Apostles commission gi­ven them by Christ himself being this, Mat. 28.19. Mar. 16.15. Go ye into all the world, and teach all Nati­ons, and preach the Gospel to EVERY CREATURE, BAPTIZING THEM in the name of the Father, Son, and holy Ghost, &c. By vertue whereof they were to baptize all Nations, and every creature to whom they preached, if they only externally imbraced the Gospel preached. If then the Seal of Baptism belongs univer­sally to all infants of Christian parents, and all who ex­ternally receive the Gospel preached, then why not the Seal of the Lords Supper, since the Apostles and Primitive Christians admitted all they baptized, yea In­fants as well as others to the one, as well as to the other? Acts 2.44,46. Bishop Jewels Reply to Harding, p. 103. 4ly, All circumcised Persons whatsoever, and the whole Congregation of Israel, whether believers or unbelie­vers, carnal or spiritual, children of God, or of Belial, [Page 12] were peremptorily enjoined by God, duly to eat and ce­lebrate the Passeover, under pain of being cut off from their people, and did all accordingly celebrate it, none being sus­pended from it for any moral, but only for ceremonial uncleanness, Exod. 12.3,4.44,47,48,50. Josh. 5.6,8,10. 2 Chron. 30.5.13. to 17. c.35.1.17,18. Ezr. 6.19,20,21,22. 1 Cor. 10.1,2,3,4. If then all Circumcised persons whatsoever, and the whole Congregation of Israel that were presenr, received this Sacramental seal of the Passeover under the Law, with­out secluding any of them from it for ignorance, scan­dal or unregeneracie: Then by like reason and conse­quence, all baptized Christians ought to receive the Sacramental Seal of the Lords Supper, without seclu­ding any (but such who are actually excommunicated from all other Ordinances and Church communion) for ignorance, scandal, unregeneracie, or want of saving Graces, since Christ himself at its very institution, admit­ted all unto it who were admitted to the Passeover, yea Ju­das himself, though a Devil, Traytor, Murderer, Thief, Son of perdition, Cast-away, Mat. 26.14. to 30. Mar. 14.14. to 26. Luke 22.8. to 23. John 18.2,3. &c. 28. c.6.70,71. Acts 1.16. to 21. John 17.12. 1 Cor. 11.23,24,25. The rather because the Apostle 1 Cor. 10.1,2,3,4,5. from this president; That ALL our Fathers were under the cloud; and ALL passed through the Sea; and were ALL baptized under Moses, and did ALL eat the same spiritual meat, and did ALL drink the same spiritual drink, for they drank of the rock that followed them, and that rock was Christ, Though with many of them God was not well pleased, &c. Inferrs the universality of all Christians right to, and actual duty in Communica­ting together at the Lords Supper, ver. 16, 17. The Bread which we break, is it not the Communion of the body of Christ? For we being many, are one bread and one body, for we are ALL partakers of that one bread. To which he subjoyns, Chap. 12. 13. For by one Spirit we are ALL baptized into one body, (whether we be Jews or Gentiles, [Page 13] tiles, whether bond or free) and have been ALL maae to drink into one spirit. By which texts, it is undeniable, that whoever is admitted a visible Member into the mystical Bodie or Church of Christ, hath a proper right and interest, not only to all the Covenants and Promi­ses of the Gospel, but likewise to Baptism and the Lords Supper, (which our Opposites stile the Seals of the Gospel;) and ought freely, constantly to be admit­ted thereunto, as all the Israelites and seed of Abraham under the Law had a right, interest, and were all freely admitted to Circumcision, the Passeover, Manna, the water in the Wilderness, which were but Types of Christ, and the same in substance, with the Sacraments under the Gospel.

3. Hence it inevitably follows, that these Sacraments were all administred only as Grace-conveying, Soul-converting ordinances, to those who were unregenerate wanted saving Grace, since they could not possibly be sealing and confirming Ordinances unto them in our Antagonists sence or language. 4ly, That the admini­string of Circumcision, the Passeover, Baptifm, Lords Supper, to such, who have no saving faith, Graces prae-existent in them, is no setting of a Seal to a Blank, as these New Dogmatists, and Lord Keepers of the Great Seals of Heaven (who refuse to set, or distribute these Seals where God hath prescribed them, as more wise, holy, carefull of their profanation and Nullity, than God himself) absurdly affirm; who must now either renounce this their Cuckoes song they so oft inculcate; or else blasphemously charge God himself, our Saviour Jesus Christ, the Patriarks, Priests, Prophets under the Old Testament, the Apostles, Ministers, Primitive Churches under the new, with folly, error, mistake, in setting all these sacred seals (as they term them) to meer blanks; and affirm all his Covenants, Promises to be but Blanks, the truth whereof are alwayes sealed, ratified, by these Seals when ever administred, though to unre­generate graceless persons; they being Seals onely [Page 14] to the promises, Covenants of God by divine instituti­on, as they all acknowledge who stile them Seals; not to the persons of those to whom they are exhibited; or at leastwise but conditional, not absolute Seals to their persons, not graces; sealing only damnation to them if they receive them unworthily without any gracious effect, and salvation, grace, life eternal to them, only when they receive them worthily (as the Mat. 16.16 2 Cor. 2.14,15,16. Gospel preached doth) 1 Cor. 11.25. to 30. This absurdity because I have at large refuted in my Suspension suspended, p. 20, 21, 22, 23, 24. and Mr. Marshal, in his Defence of Infant Baptism, p. 117, 118. Mr. John Humfrey, in his Re­joynder to Mr. Drake, p. 170. to 202. and Mr. Mor­rice in his Diatribe have acutely answered, I shall here no further prosecute; being in plain English, as pure Nonsense in Divinity, as it would be in Law, for any Ignoramus to assert, that when ever the Great Seal of England, or any other is affixed to the Charters, Com­missions, Writs, Grants, Feoffments, Bonds, Covenants, Pardons of unregenerate persons, they are set only unto blanks of no validity, because they are not affixed to their persons, Graces, as well as these to their Writings.

objection 4 Their 4. Argument or Ground to prove the Lords Supper no Grace-effecting, Soul-converting Ordinance is this: The Lords Supper necessarily pre-requireth faith and repentance in all resorting to it, because without these they eat and drink their own damnation; Therefore it is no Soul-converting, Grace-producing, but only a Confirming Ordinance, belonging to the regenerate alone.

This Objection being answered at large by my self, Mr. Humfrey, and Mr. Morrice, I shall only retort, That the hearing of the word, reading, prayer, fasting, Baptism, are all unprofitable unacceptable to God, and work deserve damnation only, without faith and repentance, as well as the Lords Supper, witnes Heb. 4.2. 2 Cor. 2.15,16. Mar. 16.15,16. 1 Pet. 2.1. to 9. Heb. 11.4.6. Jam. 1.5. c.5.15. Pro. 15.8. c.28.9. Isa. 1.10. to 20. [Page 15] chap. 66.3. Jer. 6.19,20. c.7.21,22,23,24. Amos 5.21. to 27. Will the Objectors then conclude from thence: Ergo then all prae-require true faith, repen­tance and unregeneracy, and are no Soul-converting, Grace-engendring, but only confirming ordinances, belonging solely to real converted Saints, not to any unregenerate persons? No verily: For as these Ordi­nances require (not alwayes prae-require) faith, and repentance to make them acceptable to God, and ef­fectual to men, See Suspen­fion suspended, p. 35, 36, 37, 38. so they likewise work and convey (by the concurrence of Gods spirit) that faith, repentance, Grace, which is requisite to make them acceptable and ef­fectual: Isa. 55.3. Gal. 3.2. Rom. 1,16,17. c.10.13. to 19. Acts 2.37,38. c.10.44. to 48. c.9.11,17,18,40,41. c.16.14,15. c.26.17,18. John 5.21,24,25,26. Eph. 2.1. to 22. 1 Tim. 3.16. Jo­nah 5.3. John 2.22. c.4.39,41. c.7.31. c.8.30,31,32. c.10.41,42. c.20.29. Acts 8.12. c.18.8.27. c.28.24. 1 John 5.13. 1 Cor. 14.24,25. And so doth the Lords Supper likewise, as I shall prove a­non.

objection 5 5. Their 5. Allegation against the converting, Grace-engendring power of the Lords Supper is this, An Answer to Suspension suspended, p. 24, 25, 26, 27. That there is no one president in Scripture, to prove it a Soul converting, Grace-producing Ordinance: Therefore it is not such.

I answer 1. There is no express text or president in Scripture to prove it a Seal, a sealing or confirming Or­dinance, yet they dogmatically conclude it such, as a principle not once to be questioned or disputed. 2. There is no one Text, president in Gods word, to prove, warrant the power of Ministers, Presbyteries, Classes, Triers to examin the Lives, knowledge, faith, Graces, fitnes, worthiness of Communicants, before they be admitted to the Lords Supper: their secluding any Churchmembers from it for ignorance, scandal, unpre­paredness, or any other incapacity, not excluding them alike from all other Ordinances: their peremptory [Page 16] refusal to administer this Sacrament to whole Parishes, Cities for sundry year: their denying it to visible Saints for fear others should crowd into it if administred: or their gathering new selected Conventicles out of old parcchial Congregations, Yet, the Objectors affirm all these to be of divine institution, agreeable to the will, mind of Jesus Christ, which they must have onely by special revelation, having no Scripture proof at all to clear it. 3ly, There is no direct president in Scripture to prove reading of the Scripture, Meditation, Fasting, Prayer, Singing of Psalms, repetition of Sermons, fami­ly duties, converting, Grace-infusing Ordinances; yet there is sufficient Ground in, and abnndance of Histo­rical Examples out of Scripture to prove them to be such. 4ly, There is no express president in sacred writ for the baptism of Infants born of Christian Parents, but only by way of necessary consequence: The like may be said of the Lords day Sabbath, Payment of Tithes under the Gospel; Preparation Sermons for the Lords Supper, and some other particulars; Will they there­fore conclude them not to be divine, necessary, Soul-converting, and to be cast quite aside for so many years, as some have laid by the Sacrament of the Lords Sup­per, as no converting Ordinance? 5ly, Though there be no express example in Scripture of any particular person originally converted to God by the Lords Sup­per, yet there are many Texts to prove it, a converting, Grace-conveying Ordinance; and many Authorities, presidents in all ages, asserting, manifesting it to be such. Mr. Rejoynder to Mr. Drake, p. 239, 240. Humfrey hath recorded one memora­ble example of late under Mr. Richard Fairclough his hand, and I doubt not but hundreds more might be produced from the testimonies, experiences of other Ministers and private Christians.

6. Divine Right of Church-Go­vernment, p. 523, 524. Mr. Rutherford, Dr. Drake, Mr. Saunders, and other Opponents confess in print, and others of the Oppo­nents in their Pulpit Discourses, That the Grace of faith and true conversion unto God, may be, and some times actu­ally [Page 17] are wrought at the Sacrament of the Lords Supper, be­ing forced by arguments and experiences thereunto. But then to rob this Ordinance both of the efficacie and Honor of the Work, they subjoyn, 1. That though faith and conversion are and may be wrought at this Sacrament, yet they are not produced by it, but only by the word, prayer, and other concomitants that attend it. 2. That this effect is very rare, extraordinary, and meerly accidental; as when faith and conversion are sometimes wrought by afflictions, temptations, sickness, or other casualties; But they are not effected by it, as by a proper ordinary means or instrument, ordained and blessed by Christ to work such effects, as the word preached is. To which I answer, 1. That if some have, and others may have saving faith and real conver­sion wrought in them at the Lords Supper, then with what face can they deny it, to be a Soul-converting, Grace-procreating Ordinance? 2ly, With what Hearts, consciences, can they then seclude any unex, communicated, unregenerate Churchmembers from it, or refuse to administer it frequently to their pari­shioners every moneth or oftner? there being not only a peradventure, or possibility, but likewise a great pro­bability that they may be converted at or by it, as well as others, when preaching, catechising, prayer, with other publike Ordinances will not effectually work up­on them, Acts 20.20,21,27,28. 2 Tim. 4,2,3. Ezech. 2.3. to 9. Rom. 10.21. If they must preach the word of God con­stantly, frequently, in season and out of season, to all their peo­ple, though dull, stupid, obstinate, refractory, carnal, sensu­al, devillish, and very unlikely to be wrought upon, 1 Cor. 9.16,17. be­cause it is their duty, and there is 2 Tim. 2.24,25,26. Acts 26,17,18. 2 Cor. 2.15,16 Acts 16.14. c.28.24. a possibility, a proba­bility, that some of them, at last, in Gods due time, may be really converted, and saved by it, though the Rom. 10.16.21. Mar. 16.15,16. Rom. 11.7,8,9,10. Mat. 10.14,15. c,11.21,22,23,24. John 15.22. greatest part of them be thereby hardned, their condemnation aggra­vated, and made more intollerable than that of Sodom and Gomorrah: then why should they not as constantly, as frequently administer the Lords Supper to them, be­cause some of them may possibly, may probably be real­ly reclaimed from their sins, converted, renewed, saved [Page 18] by it, though the major part do thereby aggravate their sins, judgements, and 1 Cor. 11.27.29. eat, drink damnation through their own defaults? 3ly, May not the Objectors and others of our Ministers justly fear, that their discoura­ging, debarring their people from this Sacrament sundry years together, where they might and should have been instructed, exhorted, comforted, counselled, edified, and at which by Gods grace they possibly, probably might have been effectually wrought upon and con­verted; hath been the principal cause of their continu­ed ignorance, prophaneness, contempt of, unprofitable­ness, unfruitfulness under other Ordinances, and that so few of them have been really converted; That their asserting it, to be no Grace-begetting, Soul-converting Or­dinance both in Press and Pulpit, hath been one great reason why so few have repaired to, and been really converted by it of late; seeing they are neither invited, nor yet admitted to it as a probable lively instrument of begetting saving faith and conversion in them? And shall not then the Ezech. 33.8,9. Acts 20.26,27,28. bloud, loss of their peoples Souls be exacted by God and Christ at their hands, for depriving them of this effectual probable means of their conver­sion, salvation, which they should have frequently ad­ministred to them by Christs own cōmand? It is the du­ty of all careful conscientious Physicians of mens Souls as well as bodies, to use all 1 Cor. 10.16,17.20,21,23. Acts 20.18,19,20,21,26,27. 2 Tim. 2.25,26. c. 4.2.3.4.5. possible, all probable means to effect their patients cures, and preserve their lives from death; and when one medicament will not prevail with them to use another, or unite many of them together to work their cure. Since then some (nay many) have in all ages been converted by and at the Lords Supper, it is no less than a Soul-murdering crime in them wilfully to de­prive their people of, or debarr them sundry years from this Soveraign Balm, Medicine, they earnestly desire, Which through Gods blessing might both effectually convert and save their Souls, and for want whereof they still lie dead, yea die in their sins and trespasses, notwithstanding all their preaching to them. 4. There [Page 19] is joy in heaven in the presence of God and his Angels over one sinner that repenteth, and is converted, Luke 15.7.10. If but one or two sinners then in an age have been con­verted and brought to repentance at or by the Lords Supper, should not this engage all Ministers frequently to administer it even to unconverted Sinners, because possibly some one of them may be converted by it; and so cause joy in heaven before the Angels, as well as bring glory to God and this his Ordinance upon earth. Yea will not this wilfull debarring their people from this their Monthly food and physick, bring perpetual horror, lamentation upon many Ministers in Hell, and seclude them from eternal joies in Heaven, if any one soul under their charge shall perish, starve, miscarry for want of this spiritual food and cordial? 5. It is Gods own resolution, precept, Rom. 14.15. If thy brother be grieved with thy meat, now walkest thou not according to Charity; Destroy not him with thy meat for whom Christ died. Are there not many thousands of people now justly grieved with their Ministers, for denying them this their spiritual meat, physick, year after year, which they daily, monthly cry for at their hands, & yet cannot receive it? and do not they then as much as in them is, destroy and starve those for whom Christ died, by denying that Spiritual Balm, that Soul-saving repast of the bo­dy, bloud and death of our Lord Jesus, which should save them from perishing, and feed, preserve their bodies and Souls unto eternal life? Yea, do they not herein deal most tyrannically, unchristianly, inhumanly, unconscio­nably with their people, not walking according to the rule of charity? Mat. 24.45,46. Lu. 12.42, &c. And can they then expect the blessing of that just and faithfull Servant, whom the Lord hath made ruler over his houshold, to give them their portion of meat in due season, when as they detain this chief portion of spiri­tual food and heavenly Supper from them against his precept? Or can they escape that cutting assunder, and portion with unbelievers, Christ there threatens to that evil Servant, who injured his fellow Servants, and depri­ved [Page 20] them of their due portion of food? I fear they can doe neither, unless they repent of this Soul-starving cruel­ty. Thus much in answer only to their concession, That some are, and may be converted at or by the Lords Supper. I shall now reply to their evasions.

1. How can these pretending omniscients positively determine, that such who have been converted at the Lords Supper, were not converted by it, but by the word or prayers which accompanied it? Since the Spirit breatheth where, when and in, by what ordinance he listeth, and they cannot tell by what way he works, especially in o­thers hearts, whose persons and means of conversion they are ignorant of, John 3.8. 2ly, The Word of Benediction, Consecration, Institution used at the Lords Supper, is an es­sential part of it, without which it neither is nor can be a Sa­crament, as Accedat verbum ad e­lementum, & fit Sacramen­tum, August. Tract. 80. in Joh. Origen in Mat. c. 15. Bishop Jewels Defence of the Apology, c. 11. divis. 1. p. 211. See Ames. Bel­larm. Enervat. Tom. 3. lib. 1. cap. 2. Augustine, yea all Divines both Prote­stants and Papists accord. Therefore to divide them one from another, as distinct, when God hath joyned them together as inseparable, to make up one intire Sacrament, and to attribute conversion to the word of benediction, consecration or institution only, but not to the Elements and intire Ordinance, is as great an absurdity as to affirm; that the Ministers tongue only consecrates, and his hands distribute the Sacra­mental Elements, but not the Minister himself; that the Communicants mouths onely eat and drink the bread and wine at the Lords Supper, not their persons; or, thar the Uses of Sermons convert the Auditors, not the Doctrines, Motives, or intire Sermons. 3ly, This Sacrament is both a Tho. Bea­cons Catechism, f. 422, 456. Bishop Jewels Defence of the Apology, p, 349. visible and audible word or Ser­mon, representing the unspeakable love of God, and Christ in dying for our sins in a most emphatical manner both to our eyes, ears, and by them unto our hearts and minds at once, by the Word and Elements combined together, to work, more powerfully, vigorously, convincingly, affectionately upon mens Souls, to win, attract, and unite them for ever unto God, in, by and through Jesus Christ, and the powerfull in­fluence of his Spirit cooperating with the Word and Sacred [Page 21] Elements in this Sacrament: Therefore the Conversion, Grace wrought at, or by it, must be attributed to the incire Ordinance, as well as the confirmation and aug­mentation of Graces formerly began, which they may as probably assert is wrought only by the word, prayer, and concomitants of the Lords Supper, not by the Ele­ments or Sacrament it self, as that conversion at this Sacrament is wrought only by them. 4. All the self-examination, preparation which precedes the Lords Supper, all the Benedictions, Prayers, Instructions, Exhortations, Admonitions, Praises, Meditations, So­liloquies, Vowes, Resolutions of Newness of life and better Obedience, that accompany it, are Ames. Bel­larm. Enervat. Tom. 3. l. 1. c. 2. The Practice of Piety, Rogers of the Sacra­ment. but parts and appurtenances of this holy duty and Ordinance, relating wholly to it; Therefore the real Grace and conversion wrought at or by it, by any part of the duties that either necessarily precede, accompanie, or follow it, may and must be ascribed to this Sacrament, as the instrumental cause; not to the word, prayer, or any other Ordinance alone which necessarily attends it; as the Vi­ctorie is chiefly ascribed to the General who commands in chief, not to the private Soldiers who win the bat­tel under him. 5ly, That this effect of Saving Grace and conversion, is rarely wrought at or by the Lords Supper, is now a most certain truth, because the Lords Supper is so rarely administred, yea quite cast aside for divers years in many places, and not used, resorted to as a converting Ordinance, where and when admini­stred: And if the word were now as seldom preached as the Lords Supper is administred, few or none would or could be converted by it. But when the Lords Supper was daily, weekly or monethly administred, as in the Apostles times, the Primitive Church and former daies, then many were ordinarily, frequently convert­ed by it, as well as confirmed, whereas not one Soul hath been either converted or confirmed, by being debarred from it for divers years together, but many hindred from conversion, edification, confirmation, and [Page 22] qui e destroied. 6ly, Very few have been converted by the word preached, since this Sacrament hath been discontinued and decried, as we find by sad experience. The raritie therefore of Converts at and by this Sacra­ment, proceeds only from the infrequencie and disu­sage of it as a Converting, faith-engendring Ordinance; not from its indisposition or incongruity to work both faith, and conversion. 7ly, That the Lords Supper ef­fects grace and conversion only extraordinarily, and by accident, as temptations, afflictions, sicknesses, &c. do, not as a proper instrument or means ordained, blessed by God for such effects, is a most absurd, unchristian, untheological, erronious, if not blafphemous assertion, contrarie to Scripture, Antiquity, the current of all Di­vines Protestants or Papists, forein or domestick, and the very Directory it self, which stiles it, A MEANS OF GRACE, as well as the Word; and to the 26. Article of the Church of England, which resolves it ORDAINED OF CHRIST, to be AN EFFECTU­AL SIGN of Grace and Gods good will toward us; by which HE DOTH WORK INVISIBLY IN US, and doth NOT ONLY QUICKEN but also strengthen and confirm our faith. Hence Cardinal Cajetan in 1 Cor. 10. and Dr. Ames, as well as Bellarmin, in his Bellarminus Enervatus, Tom. 3. c. 4. p. 43. conclude; Haec autem est COMMUNIS THEOLOGORUM DO­CTRINA, Sacramenta CONFERRE GRATIAM, vel FACIENDO UBI NON INVENIT FACTAM, vel factam AUGENDO. And that not only as Sig­na theorica, ad signific andum tantum instituta, sed practi­ca, ad signifiandum et EFFICIENDUM INSTITU­TA: as they there express themselves, cap. 3. p. 29. To which Dr. Ames adds this, as his own and all Pro­testants Opinions, c. 3. p. 24. Nostrae sententia est, SA­CRAMENTA OMNEM EFFICIENTIAM HABERE, RESPECTU GRATIAE, quam Signum practicum potest habere per ullam relationem: non tamen efficere gratiam immediatè, sed MEDIANTE SPI­RITU [Page 23] DEI ET FIDE. But of this more largely in answer to their last Objection against its converting power.

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

Before I answer the Argument, I must premise, that there is a twofold Conversion mentioned in Scripture, 1. Visible and external; when 1 Thess. 1.8,9,10. Psal. 22.17. Is. 60.5. Acts 15.3.7.12.14.19. c.2.41. c.8.5. to 18. c.6,7,8. c.11.1.15 18. c.18.10,11. c.26.17. Rom. 10.14. to 21. c.15.16.18. Eph. 2.11,12,13, &c. c.3.6. to 12. Gal. 3.1,2. c.2.2.8. 1 Cor. 12.2.28. Col. 1.26,27. 1 Tim. 3.16. 2 Tim. 1.10,11. c.4.17. Mat. 28.19,20 Mar. 16.15. to 19. meer Heathens, In­fidels, Jews, Turks, and Pagan Idolaters, are converted from their Heatherism, Idolatry, Idols, and Idol-Gods; to the external profession only of the Gospel of Christ, and visible worship, service of the true and living God. This kind of conversion (not here controverted) is originally wrought in an ordinary way, only by the word preached, or the sight of Miracles accompanying the word, not by the Lords Supper, Baptism, or other publike Ordinances; as the marginal Texts demonstrate; 2. Invisible, Spiritual, Rom. 2.28,29, 1 Pet. 1.3,4. Rev. 2 17. Ezech. 36.26,27. Internal; when unregenerate carnal Christians pro­fessing externally the Gospel of Christ, and worshipping the only true God, are effectually turned from all their sins, lusts, evil wayes, works of darkness, and the power of Satan, to unfeigned repentance, faith, holiness, newness of life, love, and obedience to God; as well in their souls, spirits, as out­ward conversation, doing works meet for repentance, and what is lawfull and just both in the sight ef God and men; Of which Conversion we read, Ps. 19.7. Ps. 51.13. Isa. 6.10. c.59.20. Jer. 3.14. c.25.5. c.26.3. c.31.18. c.44.5. Lam. 3.40. c.5.21. Ezech. 3.13. c.14.6. c.18.21.30.32. c.33.11. to 20. Hos. 12.6. c.14.2. Joel 2.12,13. Jonah 3.8. Zech. 1.3. Mat. 13.15. c.18.3. Mar. 4.12.20. John 12.40. Acts 28.27. c.26.18,20. 2 Cor. 3.16. Jam. 5 20. The first sort of these Conversions is peculiar only to meer Heathens and Idolaters, never formerly professing the Gospel. [Page 24] The second is proper to none but visible Christians li­ving within the pale of the Church; though I willing­ly acknowledge, that meer Heathens upon the first preaching of the Gospel to them, may be at the self same time both inwardly and outwardly converted unto God, even before they are actually baptized, or externally incorpora­ted into the visible Church of Christ, as is clear by Acts 2.37,38.41. c.8.12. c.10.44. &c. c.11.15,16,17,18. c.13.47,48. c.16.14,15.30. to 35. c.26.18,19,20. 1 Thess. 1.9,10. This later Conversion (of which we only dispute) both may be and usuall is as properly, as effectually wrought in the Souls of Chri­stians by the Lords Supper where duly, frequently, con­stantly administred, as by the word preached, it being not only as apt to beget Saving faith, and assurance, as the naked word alone, but in some respects more pro­bable to effect them, since 1 Kings 10.6,7,8. Lu. 1.2. Acts 10.40,41. 2 Pet. 1.16. Eye-witnesses, Evidences, are more perswasive, and apter to beget belief, assurance then Ear-witnesses; and Deut. 17.6. c.19.17. Mat. 18.16. two witnesses, than one alone; and an Oath or Seal annexed to Promises, Covenants, more strong, powerfull to assure, resolve, comfort, work faith of adhaesion in our doubting spirits, than naked Promises or Covenants without them, Hebr. 6.17,18. Psal. 89.3.33,34,35. Psal. 110.4. This distinction premi­sed,

I answer, 1. That the sequel of the Major is false: 1. Because the Lords Supper belongs not to meer un­converted Heathens and Idolaters, (being not instituted by Christ for such, to convert them from Paganism to Christianity) but only to baptized Christians and Members of the visible Church; as is evident by Mat. 26.17. to 33. Mat. 14.12. to 28. Lu. 22.8. to 31. c.24.30,31. Acts 2.41,42,46. c.20.7.11. 1 Cor. 10.16,17.21. c.11.20. to the end; even as the Passeover belonged to none who were uncircumcised, but to the circumcised alone, Exod. 12.43. to 50. and the Sacrament of Baptism was to be administred to no meer Pagans, but only to such who embraced the Gospel [Page 25] first preached to them, and professed their belief thereof be­fore they wēre actually baptized, Mat. 28.19. Mat. 16.15,16. Acts 2.41,42. c.8.12,13,36,37. c.10.47,48. c.16,14,15.31,32,33,34. Now the reason why neither the Lords Supper nor Baptism might be admini­stred to meer Infidels before their embracing of the Gospel, is not because they are no really converting Ordinances in the sense forementioned, (as I have pro­ved the Lords Supper to be, and the See Bochel­lus Decr. Eccl. Gal. l. 2. Tit. 3. de Baptismo. Jewels Reply to Harding, p. 21. 27. 242, 249, 250, 458. Ames. Bellarm. Enervat. Tom. 3. l. 1. c. 3. Fathers with others assert Baptism to be, from Mat. 3.11. John 1.26. Rom. 6.34. Gal. 3.27. 1 Pet. 3.21. Eph. 5. [...]26.27. Tit. 3.5.) but because they are badges of our Chri­stianity, to distinguish us from Pagans and all other false Religions; the means, signs, Bonds of our actual incorpora­tion, and mystical union into the visible Church of Christ; the Memorials of the death of Jesus Christ, whereby we shew forth his death till be come; and Evidences of our Chri­stians Communion and mutual agreement in faith and bro­therly Christian love one towards another, as members of the selfsame body, as 1 Cor. 10.16,17.21. c.11.23,24,25,26. c.12.12.13,14. the 25. & 28 Articles of the Church of England, the Harmony of Confessions, Sect. 11, 12, 13, 14, 15. and all who have written of them, define them to be. 2ly, Because there are ex­press commands, presidents in Scripture, to preach the Gospel to meer Gentiles and Idolaters, before their conversion to Christianity, Mat. 28.19. Mar. 16.15,16. Acts c. 8. & 10. & 13. & 16. Rom. 15.16. to 22. Eph. 3.5. to 13. But there is neither precept nor president to ad­minister the Lords Supper or Baptism to such, before they embrace and believe the Gospel preached. 3ly, Because competent knowledge, and an historical belief at least of the death, passion, merits of Christ, and of the matter, ends of the Lords Supper (as the Objectors and See the Pra­ctice of Piety, Rogers, and o­thers of the Sacrament. all Divines assert) are prae required of all such who are admitted thereunto; without whirth they can nei­ther examine their own estate, nor discern the Lords body, as all Communicants ought to do, 1 Cor. 11.28,29. [Page 26] But these are not necessarily prae-required of all such Infidels to whom the Gospel is preached: Therfore the Lords Supper may not be administred to such, (no more than to See M. Drakes Boundary. Infants or distracted persons, as our Opposites grant) though the Gospel may & must be preached unto such, to acquaint them with & instruct them in the my­steries of the Gospel, in order to their external & internal conversion unto Christ, & admission to these Sacraments.

2ly, I answer, that though the Lords Supper may not be given to meer Pagans to convert them to the Chri­stian faith; yet after their external profession of the Gospel, and Baptism, it may and must be duly admini­stred to them, for their further edification, and real in­ternal conversion to the saving Grace of faith in Christ, and that immediately upon their baptism and profession of the Gospel, Acts 2.41,42,46. Whence the Apostles and Fathers in the primitive Church administred this Sacra­ment in both kinds to all they baptized, immediately after their Baptism, as Reply to Harding, art. 2. div. 25. p. 103, 104. Bishop Jewel proves at large out of Cyprian, Hierom, Augustine, and other old Writers, and I have A Seasona­ble Vindication of Free-admis­sion. elsewhere manifested.: Therefore it should now be duly administred to all unregenerate Christi­ans as a converting Ordinance, and not detained from them year after year.

3ly, Antiquae­ries, Preface, & p. 6. Boun­dary, p. 160, 161. Dr. Drake (the chief Objector) asserts that meer Heathens (as well as unregenerate scandalous Chri­stians) may be present at the Lords Supper and all Sacra­mental actions, with a great deal of profit; and attain the fruit of the visible and audible word by bare presence, with­out receiving. And if so, then it may be likewise ad­ministred to them with much more profit and fruit for their external and internal conversion; the See Tho. Bea­cons Catechism, f. 462. chief fruit of it, consisting only in its eating and drinking; according to Christs command, and not in gazing only upon it without receiving.

objection 7 Their 7th and main Objection is this, See Dr. Drakes Boun­dary, p. 157, 158. The Lords Supper hath no special Covenant or promise of God annexed to it in the Scripture, to make it a Grace-effecting, Soul-converting [Page 27] Ordinance as the word preached hath: Therefore it neither is, nor can be adminstred or received in faith as an instrument of working saving Grace or Conversion in mens Souls, nor is it a converting Ordinance.

I answer: 1. All oor Antagonists, and other Divines, Fathers, Councils, Writers generally assert, That the Lords Supper is a true and real Sacrament, instituted by Christ himself: Now Ames. Bel­larm. Enervat. Tom. 3. cap. 2. Boehellus, De­cret. Eccl. Gal. l. 2. tit. 1. De Sacramentis, c. 32. Summa Angelica & Rosella, Tit. Sacramentum, & all who write of Sa­craments. Bi­shop Jewels Defence of the Apology, par. 2. c. 7. div. 1. p. 151. every Sacrament consists of a word of promise, blessing, and an element, (as the Fathers, Schoolmen, all Protestant, Popish Divines assert; and the Synod of Paris, Anno 1557. thus defines it; Sacra­mentum, Verbo constat et Elemento: Verbum est nota quae­dam EVANGELICAM PROMISSIONEM praese ferens, nos de voluntate et Gratia Dei ergà nos admonens: Therefore the Lords Supper must likewise consist of a Word and Evangelical promises of Gods good will and grace towards us, as well as other Sacraments; since neutrum sine altero totam Sacramenti complet substantiam, as they resolve: 2ly, If it be a real Sacrament, then it must necessarily be a Grace-conveying, begetting, ef­fecting, Soul-converting and sanctifying Ordinance, for as the Bochellus, Decr. Eccles. Gal. l. 2. Tit. 1. c. 32. p. 148, 149. Synod of Paris Anno 1557. defines: A Sa­crament, according to the Etymology of its name, signifies that wherewith a thing is sanctified or made holy: a sacran­do namque dicitur, sicut ornamentum ab ornando, ve­lamentum a velando: Et Sacramenta veteres appella­bant solennes quosdam ritus, quibus in sacrando ute­bantur. With this Title the Evangelical Rites are adorned, which we call, the Sacraments of the new Law, because (as Augustine saith) with the true and living image of the good things they present, tam in conscientia quam in car­ne, SACRENT NOS ET SANCTOS REDDANT, they might sanctifie and make us holy, as well in conscience as in the flesh. Whence it may be collected, that to those who receive them worthily, Sanctificationem et salutem parari, they procure both sanctification and salvation. A Sacrament therefore, from the custom of the Catholike Church, is called, An external and sensible sign of a sacred [Page 28] thing, with an effectual signification, insinuating or con­veying (as instrumental causes, through the efficacy of the holy Spirit, working powerfully with, in, and by the Word and Elements) the internal invisible Grace of God, or gra­cious free effect, destinated BY DIVINE INSTITU­TION TO THE SALVATION OF MEN. These Sacraments were instituted by Christ for the remedy and cure of the diseases of the Soul, whose efficacy is such, That THEY MAKE THOSE SACRED AND HOLY who worthily receive them; they being not only Signs of Grace, sed etiam ipsius causa, but LIKEWISE THE CAUSE THEREOF. By these Christ would bestow Ho­liness upon us, not only by obsignation, or representation, sed & efficiendo, but also BY EFFECTING IT; they both really working and truly bestowing that whereof they are notes and signs: The Sacraments being principally institu­ted for this cause, that they might not only signifie but like­wise SANCTIFIE AND CONFER THE INVISI­BLE GRACE OF GOD; not by any proper force of the external Elements, or merit of the Minister, sed Domini secrecius operantis quod instituit; but of the Lord him­self secretly working that which he hath instituted. So this Synod. The Bochellus, ibid. p. 153. Synod of Sennes, Ann. 1528. defines the like; and from 1 Cor. 10.26,27. c.11.23,24,25.29. John 6.51. concludes thus, ‘"Who can deny the Sacrament of the Eucharist to be Converting, or Vi­vifical, which is proved by so many clear Testimonies of Scripture? by which it is more clear than the light, that this holy Sacrament CONFERS GRACE."’ Laur. Bo­chellus, ibid. p. 142, 148, 357. Concilium Burdigale, Ann. 1582. Concilium Bituri­cense, Anno 2584. Synodus Lingonensis, Anno 1404. all Decree, ‘"That the Lords Supper doth both sanctifie, cause, conferr true saving Grace, and Spiritual life to those who worthily receive it; as well as confirm and encrease Grace, being instituted by the Lord Christ, Salutis nostrae causa, to cause or effect our sal­vation, and deriving their force from his most preci­ous bloud, as Bochellus, ibid. 144. Synodus Aquensis, Anno 1583. de­termines."’ [Page 29] Hence the Bochellus, Decr. Eccl. Ga. l l. 3. Tit. 1. c. 105. p. 376. Council of Rhemes Anno 1583. resolves, ‘"That Christian religion hath nothing more excellent and honourable than the Sacrament of the Eucharist, and NOTHING MORE EFFE­CTUAL to convert men to live holily and unblame­ably than its most frequent participation. And there­upon prescribes all Parish-Priests, Preachers, to ex­cite the people to the frequent participation thereof, by informing them of the wonderfull fruits and bene­fit thereof."’ Alexander Alensis in his Summa Theo­log. pars 4. qu. 5. m. 3. ar. 5. sect. 3. determines, ‘"That the Sacraments dispose and make men more fit for the reception of Grace; unde sunt causae gratiae, non quantum ad esse, sed quantum ad IN-ESSE: where­upon they are THE CAUSES OF GRACE, not as to its being, but AS TO ITS IN-BEING."’ Bo­naventure in Distinct. 4. qu. 4. affirms it to be the opi­nion of many great Divines, ‘"That the Sacraments are said to have vertue, to be a cause of, and to work Grace according to the common manner of speaking, by reason of the efficacious ordination and assistance of divine virtue; as when any thing hath an effectual ordination to another thing, it is said to have a virtue in respect thereof;"’ as the Kings Letters sealed with the Kings Seal, &c. It is the resolution of the Coun­cil of Trent, Sessio 7. Can. 5, 6, 7, 8. Yea of See my Suspension suspended, p. 28. Amesius Bellarm: Ener­vatus, Tom. 3. l. 1. cap. 3. most Popish Schoolmen, and Bellarmine himself, ‘"That the Sacraments work, beget, and conferr even the verie first Grace of Conversion and Justification, not only as moral causes, but likewise physically, and imme­diately ex opere operato; being instituted by God to this very end."’ Which though the Protestants justly denie and refute; yet they grant, ‘"That they work regeneration, sanctification and saving Grace as mo­ral causes or instruments by Gods co-working with and by them, according to their signification and ob­signation; per efficacem ordinationem & assistentiam Dei, but yet not immediately, nor by their proper virtue."’ [Page 30] Nec Christus suam virtutem propriè dat Sacramentis, sed nobis communicat per ea. Hoc autem facit mortis merito, & spiritus assistentia; in quorum dispensatione, necessario requiritur ut Deus sit agens principalis. So Ames (Bel­larminus Enervatus, Tom. 3. l. 1. c. 3.) determines. The 26. Article of the Church of England, (first compi­led, ratified Anno 1553. in King K. Edward the 6. time, and confirmed by Parliament and all our Ministers sub­scriptions, Anno 1562. in Qu. Elizabeths reign) re­solves, ‘"That Sacraments ordained of Christ, are not only badges and tokens of Christian mens profession; but rather, they be sure witnesses, and effectual signs of Grace, &c. by which he doth work invisibly in us, and doth not only QUICKEN, but also STRENG­THEN AND CONFIRM OUR FAITH IN HIM."’ And incomparable Bishop Jewel, in his Apo­logie of the Church of England, and Defence thereof, chap. 1 [...]. divis. 1. p. 209. layes down this as the express Do­ctrine thereof. ‘"We doe EXPRESLY pronounce, that in the Lords Supper there is truly given unto the believing the bodie and bloud of our Lord, the flesh of the Son of God WHICH QUICKENETH OUR SOULS; the meat that cometh from above, the food of Immortality, of GRACE, Truth and LIFE: And that the same Supper is the Communion of the body and bloud of Christ; BY THE PARTAKING WHEREOF WE BE REVIVED, STRENGTH­NED AND FED UNTO IMMORTALITY, AND WHEREBY WE ARE JOYNED AND INCOR­PORATED UNTO CHRIST, that we MAY A­BIDE IN HIM AND HE IN US. He addes: Thus the holy Fathers say, The Sacraments of the new Law WORK SALVATION, because they teach us that our Salvation is already wrought: Thus the GRACE OF GOD IS GIVEN TO US IN THE SACRAMENTS, because it is represented and laid before us in the Sacraments. Reply to Harding, artic. 8. p. 282, 283. [...] & art. 10. p. 318. We do hoth think and speak soberly and reverently of Christs Sa­craments, [Page 31] as knowing them to be, the Testimonies of Gods Promises, and THE INSTRUMENTS OF THE HOLY GHOST. They are a perfect Seal, and a sufficient warrant of Gods promises, whereby God bindeth himself unto us, and we likewise stand boun­den unto God, so as God is our God, and we are his people. The Sacraments of Christ, notwithstanding they be Signs and Figures, as they be commonly cal­led by the old Fathers, yet are they not therefore bare and naked: Ibid. Artic. 5. p. 241. For God BY THEM, LIKE AS AL­SO BY HIS HOLY WORD, WORKETH MIGH­TILY AND EFFECTUALLY IN THE HEARTS OF THE FAITHFULL. Raban. Maurus, l. 1. c. 31. Rabanus Maurus saith, By vertue of the Sacrament the inner man IS REPAI­RED; by the vertue of the Sacrament we GET E­VERLASTING LIFE. And August. in Johan. tract. 26. St. Augustine saith, The Sacrament is received from the Lords Table, of some UNTO LIFE, of some unto destruction: But the thing it self whereof it is a Sacrament (that is the bodie of Christ) is received of every man UNTO LIFE, and of no man to destruction, whosoever be partaker of it:"’ Many like passuges of the Ibid. Artic. 10. p. 331, 332. Defence of the Apology, part. 3 c. 5. div. 1. p. 327, 328. Fathers he recites, which I pretermit, concluding with his own words, ‘"Defence of the Apology, par. 2. c. 15. divis. 2. p. 284. The Merits of Christs death are conveyed unto us by God, and received by us: God conveigheth them to us, Only of his Mercie, and we receive them Only by Faith: But the wayes either to procure Gods Mercie, or TO ENKINDLE OUR FAITH, are manie and sundrie. Gods Mercie is procured sometimes by Praier, sometime by other means: But TO BREED or INCREASE FAITH IN US, THERE ARE MANY MORE WAYES THAN CAN BE RECKONED. Some men are moved onlie by hearing Gods word. Some others by weighing and beholding Gods Miracles. Euseb. l. 4. c. 8. Just in the Martyr, was first allured to the faith by the cru­elty of the Tyrants, and by the constancie and pati­ence of Gods Saints."’ Cypr. de laude Martyrii. S. Cyprian saith, ‘"So great [Page 32] is the power of Martyrdom, that, thereby he is even Aug. Conf. l. 3. c. 4. forced to believe, that would kill thee."’ S. Augu­stine saith, ‘"That he was stirred up to come to Christ by reading a Heathen book written by Cicero, called Hortensius: Thus he saith, That (heathen) Book chan­ged my mind, and turned my prayer, O Lord, unto thee."’ Among OTHER CAUSES, THE SACRA­MENTS SERVE SPECIALLY TO DIRECT, AND TO AID OUR FAITH: ‘"For they are (as Aug. cont. Faustum, l. 19. c. 16.) Saint Augustine called them, VISIBLE WORDS, and Seals and Testimonies of the Gospel; Defence of the Apology, part. 2. c. 7. divis. 1. p. 150. For the word of God is the substance and life of all Sacra­ments, and without the same, all Sacraments what­soever, are no Sacraments, &c."’ All which abundantly evidence the Sacraments to be Grace-begetting, Faith-quickning, Soul-converting, Life-conveying Ordinan­ces, having promises and the word annexed to them, as well as preaching; and that this is the express Doctrine of the Church of England, though now contradicted by a Generation of Novellers, upon meer whimsies, Cro­chets of their own, out of Self-interest and respects: What other Protestant Divines have asserted to the same effect, you may read at large in My Suspension Suspended, p. 28. to 35. and in Mr. Morrice his labori­ous Diatribe, p. 29. &c. The Lords Supper therefore being a Sacrament, must thereupon consequently be a Soul-converting, Grace-producing, Regenerating Or­dinance, instituted for this verie end, as well as the word preached, and have promises of Grace annexed to it, as all these resolve. 3ly, All the Objectors and See Jewels Defence of the Apology, c. 10. divis. 1. p. 205, &c. others unanimouslie assert; That the Lords Sup­per is a Seal of the New Testament and Covenant of Grace, the tenor whereof is thus expressed both in the Old and New Testament, Jer. 31.31,32. c.32.38,39,40. Ezech. 11.19,20. c.36.25. to 31. Heb. 8.6. to 13. c.10.16,17. After those dayes, saith the Lord, I will put my Laws into their minds, and in their hearts will I write them: Then will I sprinkle clean water upon you, and [Page 33] you shall be clean from all your filthiness, and from all our Idols will I cleanse you: A new heart also will I give you, and a New spirit will I put within you, and I will take away the stonie heart out of your flesh, and give you an heart of flesh: and I will put my Spirit within you, and cause you to walk in my statutes; and ye shall keep my Judgements and do them; and I will be your God, and ye shall be my people: And I will give you one heart and one way that you may fear me for ever, for the good of you and your children after you: And I will make an everlasting Covenant with you, that I will not turn away my face from doing you good, but I will put my fear into your hearts, and ye shall not depart from me. And I will rejoyce over you to do you good, And I will also save you from all your uncleanness, &c. Then shall you remember your own wayes and your doings that were not good, and you shall loath your selves in your own sight for your iniquities, and for your abominations, and you shall all know me, from the greatest unto the least, for I will forgive your Iniquities, and will remember your sins no more. If then the Lords Supper be a Seal annexed to all these Covenants and Promises of Grace (all in the Future Tense, made to such who were unregenerate, void of Grace, and the spirit of God; having old stonie hearts, and wanting new, as I have formerly touched) it must needs be a regenerating, Grace-conveying, Soul-converting Ordinance by divine institution, by effecting and put­ting them into actual execution at this Sacrament; and these Promises must be all annexed to it, as Writings, Covenants are to their Seals, as well as their Seals to them. Hence Dr. Ames thus taxeth Bellarmin, Tom. 3. c. 1. q. 3. ‘"De Promissione Sacramentorum: Male disjun­git, quae sunt conjungenda; promissionem de efficacia Sacramenti, et promissionem praecedentem à Sacra­mento obsignandam: Nam promissio illa pertinet ad institutionem, ut causa efficiens Sacramenti, & obsig­natio ipsa est efficacia promissa. Promissionem etiam obsignandam sua natura antecedere Sacramentum, ex eo liquet, quod foedus antecedit, cujus Sacramentum [Page 34] ita et signum, ut inde foederis nomen sortiatur, Gen. 17."’ The Objectors therefore must either renounce the Lords Supper to be the Seal of these promises and Co­venants, as they positively define it, or abjure this ob­jection, that there are no promises of Conversion, or begetting saving Grace and Regeneration made unto it, as there are to the preaching of the word.

4ly, Our Lord Jesus Christ in the very institution of his Supper, Mat. 26.26,27. Mar. 14 22,23. Lu. 22.19,20. 1 Cor. 10.16,17.21. c.11.23. to 30. Took bread, blessed, brake, and gave it to his Disciples, saying; Take, eat, this is my bodie which is given for you; this do in remembrance of me. After which he took the Cup and gave thanks, and gave it to them, saying; Drink ye all of it, for this is my bloud of THE NEW TESAMENT (or Covenant) as one; Or [...], This Cup IS THE NEW TESTAMENT IN MY BLOUD, (thereupon twice stiled, The BLOUD OF THE COVENANT, and of the EVERLASTING CO­VENANT, Heb. 10.29. c.13.20.) as another Evange­list records it: WHICH IS SHED FOR YOU, and FOR MANY, FOR THE REMISSION OF SINS: this do ye as oft as ye drink it, INREMEMBRANCE OF ME. For as oft as ye eat this bread and drink this Cup YE DO SHEW (or, shew ye) THE LORDS DEATH TIL HE COME. From which words of institution, com­pared with Hebr. 13.20. Now the God of Peace which brought again from the dead our Lord Jesus, that great shepherd of the sheep, BY THE BLOUD OF THE EVER­LASTING COVENANT (represented, communica­ted, and spiritually received, applied by everie worthie Communicant, in and by the Lords Supper) MAKE YOƲ PERFECT in every good work, TO DO HIS WILL, WORKING IN YOU THAT WHICH IS WELL-PLEASING IN HIS SIGHT THROUGH JESƲS CHRIST: It is most apparent, that the Lords Supper was specially instituted, blessed by Christ himself, not only to commemorate and represent, but also really, ef­fectually to communicate and convey to all worthie re­ceivers all the benefits of his death, bloud, merits; to make them perfect in everie good work to do his will, [Page 35] to work in them that is well pleasing in Gods sight through Jesus Christ: and that the New Testament or Covenant is thereby ratified, applied, made effectual to and upon their Souls, in the remission of sins, and all its forementioned branches.

5ly, The Scriptures resolve, That Rom. 5.9. we are justifi­ed by the bloud of Christ; That Eph. 1.5. we have redemption through his bloud; That Eph. 2.13,14. those who were afar off are made nigh by his bloud, &c. That Col. 1.20. he hath made peace and reconciliation between his Father and us by the bloud of his Cross; That Hebr. 9.14,15. the bloud of Christ purgeth our consci­ences from dead works to serve the living God; For which cause he is the Mediator of the New Testament, that by means of death for the redemption of Transgressions under the first Testament, they which are called might receive the promise of eternal inheritance; That Heb. 10.19,29. c.12.24. we have Liberty to enter into the holiest by the bloud of Jesus, it being THE BLOƲD OE THE COVENANT WHEREWITH WE ARE SANCTIFIED: and the bloud of sprink­ling, which speaketh better things than the bloud of Abel; That Heb. 13.20. Christ suffered without the gate that he might san­ctifie the people with his bloud; That 1 Pet. 1.18,19. through the bloud of the everlasting Covenant God makes us perfect in every good work to do his will; That 1 John 1.7. we were redeemed from our vain conversation with the precious bloud of Jesus Christ, as of a Lamb without blemish; That Rev. 1.5,6. c.5.9,10. the bloud of Jesus Christ cleanseth us from all sin; That (z) he hath loved us and washed us from our sins in his own bloud, and made us Kings and Priests unto God his Father; and hath redee­med us unto God by his bloud: Now all this is most live­ly, visibly, effectually, emphatically held forth, repre­sented, assured to our eies, ears, and by them unto our Souls in the Lords Supper, the Mat. 26.27 Lu. 22.19. 1 Cor. 10.16. c.11.24. New Testament in Christs bloud; and that more demonstratively, energe­tically, then in the preaching of the word alone not coupled with the Sacramental Elements: Therefore it must needs be a most prevailing Soul-converting, Sin-cleansing, Grace effecting Ordinance, applying, assu­ring [Page 36] all these Gospel Texts and promises to penitent, humbled, dejected, hungring, gasping souls resorting thereunto. Hence Hist. Angliae, p. 1. Contin. Mat. Paris, p. 977. Thomas of Walsingham, Rishanger, and others record of our devout King Henry the 3d, ‘"That he was wont to hear three Masses everie day with special devotion, and desiring to hear more, he daily assisted those who celebrated private Masses, and when the Priest elevated the Lords bodie, he used to hold and kiss the Priests hand."’ Whereupon St. Lewes King of France, conferring with him concern­ing it; and saying, ‘"That he should not alwaies ad­dict himself to Masses, but more frequently hear Ser­mons than Masses:"’ King Henry thereunto replied with a facetious urbanitie; Se malle amicum suum sae­pius videre, quàm de eo loquentem, licet bona dicentem au­dire: That he would rather see his friend often, than hear one only speaking of him, although well; thereby intimating, that Christ visibly represented to the eie in the Sacrament everie day, doth more effectually af­fect the Soul, and work upon mens hearts, than the bare hearing of him by the ear in the word preached.

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

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

[Page 38] 8ly, All these Gospel passages, promises of our Savi­our, John 6.27.33.48. to 53. Labor not for the meat that perisheth, but for that which endureth unto eternal life, which the Son of man SHALL GIVE UNTO YOU. I am the living bread that came down from Heaven; if any man eat of this bread he shall live for ever, and the bread which I will give is my flesh, which I will give for the life of the world. Whoso eateth my flesh and drinketh my bloud hath everlasting life, and I will raise him up at the last. He that eateth my flesh and drinketh my bloud, dwelleth in me and I in him: He that eateth me even he shall live by me; He that eateth this bread shall live for ever, &c. Which some Father, and most Popish Authors appropriate wholly to the Lords Supper, and all Protestants equally apply to the Lords Supper, as well as to the Word preached, or any other Ordinance wherein Christ com­municates himself to his people, and seems to have a more special relation to this Spiritual Repast, though not then instituted, as the words, shall give, will give, &c. in the future tence, import: Are an invincible evi­dence, that Christ doth as effectually promise, and as really convey, exhibite his flesh and bloud in a spiritu­al way, with eternal life and salvation unto men, and works faith and true conversion in their Souls, in a proper ordinary way, by his Supper duly administred, as he doth by the Word preached, or any other means of Grace; it being of divine institution, representing the flesh, bodie and bloud of Christ more lively to their senses, and by them unto their souls, than any other Gospel Ordinance, working upon three distinct senses at once, the eie, ear, taste, which no other Ordinance doth.

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

10ly, The Scripture positively resolves, Rom. 1.16. and all our Opposites assert, ‘"That the Gospel of Christ is the power of God unto Salvation to every one that believeth; to the Jew first and also to the Greek; [Page 41] for therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith:"’ Now the principal part and summ of the Gos­pel, recorded in sacred Writ and preached by the A­postles, to beget or increase faith, convert, win, bring men to salvation, is this; 1 Cor. 15.1,2,3,4. Isay 53.4,5, &c. Acts 2.22. to 40. c.3,4. to 20. c.4.10. c.5.30,31. c.8,5.35. c.10.36. to 42. c.13.19,30. Rom. 1.2,3,4. c.4.24,25. c.5.6,7,8,9. Gal. 3.1. That Jesus Christ died for our sins, according to the Scriptures, when we were yet sinners and his professed Enemies, to reconcile us unto God, to cleanse, heal, save us from our sins to make us his adopted sons, and preserve us to his heavenly kingdom. Hence▪ i [...] that of the Apostle, 1 Cor. 1.23. But we preach Christ crucified: and chap. 2. 2. I determined not to know any thing amongst you, save Jesus Christ and him crucified: as being the marrow and substance of the Gospel; where­upon the preaching of the Gospel is stiled, 1 Cor. 1.17,18. The prea­ching of the Cross. This transcendent love of Christ in dy­ing, suffring for such wretched sinners, Enemies as we; in washing us from our sins in his own most precious bloud, and redeeming us from Gods wrath, Hell, eternal damnation out of the freeness, fulness, and riches of his grace; is 2 Cor. 5.14,15,19,20,21. c.7.1. Rom. 5.5.6,7,8,10,21. John 3.16. c.6.44. c.10.11.15. c.15.13. Gal. 2.20. c.3.1. Eph. 5.2.25,26. c.1.6,7. c.2.4. to 20. 1 Pet. 1.3.8.18,19. Rom. 14.7,8,9. 1 John 1.1.2,7. c.2.2. c.3.16. c.4.9,10,11. Rev. 1.5 [...] 5.9,10. 1 Tim. 1.15. Isay 53.4. to 12. Acts 2.22. to 40. set forth and recorded in sacred Writ, as the most powerfull, attractive, perswasive, overcoming, constraining Argu­ment, motive, consideration of all other, to work true conver­sion in mens hearts, to turn them from all their sinful cour­ses unto God, to allure, attract, unite, espouse, marry their souls for ever unto Christ, & to inflame, ravish thē with his surpassing love: Now it must be granted by all, that the Sacrament of the Lords Supper is a part of this Gospel of Christ, which is the power of God unto salvation to every one that believeth, since instituted, recorded, commanded by Christ in the Gospel, being likewise both an audible, visible, sensible Gospel, as the Fathers with others usually stile it. Moreover, it most lively, powerfully, flexanimously▪ graphically represents, holds forth, yea preacheth to our eyes, ears, taste, and by them unto our minds, hearts, souls, spirits, the c [...]ucifixion, death, passion of our Saviour, and his transcendent love in dying for our sins; the most powerful, attractive, perswasive, over­coming, [Page 42] conuraining argument, motive, considera. ion of all others in the Gospel, to work true conversion in mens hearts, to Acts 26.17,18. turn them from thē power of Sin, Satan, unto God; to allure, attract, Hos. 2.19,20,23. espouse, unite receivers souls for ever unto Christ; to inflame, ravish them with his transcendent love; and cause them 2 Cor. 5.15. from hence forth no lon­ger to live unto themselvs but unto him which died for them, and rose again. Therefore all must of necessity grant it to be the power of God unto Salvation, a most effectual, Eodem mo­do justificant verbum Dei et Sacramenta, ae que enim tribuitur. Ju­stificatio verbo & Sacramen­tis, Ames. Bel­larm. Enervat. Tom. 3. l. 1. c. 3. p. 36. justifying, a Soul-converting, Faith-engendring, Faih-increasing Ordinance, as well as the Gospel prea­ched; yea, a powerfull means of working that belief and saving faith in the souls of those, who in obedience to Christs command constantly resort unto it, which is required in worthie Communicants, to make both it (and the Gospel too) the power of God to their Sal­vation; even as the Gospel read, heard, preached, begets that faith or belief which God requires to make it saving und converting, Rom. 10.14,15,17. In Brief, There is not any means of, or motive to faith or conversion in the Gospel preached, which is not included in the Lords Supper, and pressed with the selfsame, yea greater force and advantage upon mens Souls in this Sacrament: both by the prayers, confessions, meditations, exhortations that accompanie it, & by the very breaking of the bread, powring out of the wine, with other Sacramental acti­ons; then they are or can be in any Sermon. Bellarm. Enervat. Tom. 3. c. 1. p. 9. Non de­bent hic inter se comparari verbum, et Sacramentum ut re­aliter à verbo distinctum, sed verbum nudum, & verbum Sacramento vestitum, Hoc autem majus et efficacius di­ci potest quoad nos, quia plenius & pluribus sensibus test a­tur, et magis accommodatur ad animos nostros efficiendos. So Dr. Ames in answer to Bellarmines Objection, Nihil fingi potest majus aut efficacius verbo Dei. Therefore orr Opposites must either grant the Lords Supper a Soul­converting▪ Faith-begetting Ordinance, as well as prea­ching, or disclaim preaching to be such, and cast that a­side too as unconverting, as they have most impiously [Page 43] done this Sacrament for sundry years in too many pla­ces.

11ly, The principal end of instituting the Lords Sup­per, 1 Cor. 11.25,26, ‘"was, to shew forth the power, efficacie, princi­pal ends, fruits, effects of our Saviours death till he come, "’ not only in bare representation, but by pra­ctical, efficacious operations, and applieations for the spiritual benefit, conversion, consolation of the recei­vers souls. Now what are the ends, fruits, effects of our Saviours death therein held forth, is evident by these Gospel Texts. Isay 53.5. 1 Cor. 15.3. 1 Pet. 2.24. ‘"He was wounded for our transgressions, he was btuised for our iniquities, he died for our sins, the chastisement of our peace was upon him, and by his stripes are we healed: Who his own self bare sins in his own bodie on the tree, that we being dead to sin, should live unto righteousness; Luke 1.74 75. That we being delivered from the hands of our Enemies should serve him without fear, in holiness and righte­ousness before him, all the daies of our life. 1 Thes. 5.9,10,11. For God hath not appointed us unto wrath, but to obtain salvation by our Lord Jesus Christ: who died for us, that whether we wake or sleep we should live together with him: wherefore comfort your selves together, and edifie one another, Rom. 4.25. c.5.8,9,10. Who was delivered for our offences, and raised again for our justification. But God commendeth his love unto us, that whiles we were yet sinners Christ died for us: much more then being now justified by his bloud, we shall be sa­ved from wrath by him: For if when we were Ene­mies we were reconciled unto God by the death of his Son, much more being reconciled we shall be sa­ved by his life, Rom. 6.1. to 11. Shall we continue in sin that Grace may abound? God forbid: How shall we that are dead to sin live any longer therein? Know ye not, that so many of us as were baptized into Je­sus Christ, were baptized into his death? Therfore [Page 44] we are buried with him in baptism, that like as Christ was raised up from the dead, even so we also should walk in newness of life: For if we have been plan­ted together in the likness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the bo­die of sinne might be destroied, that henceforth we should not serve-sin. Now if we be dead with Christ, we believe that we shall also live with him: know­ing that Christ being raised from the dead, dieth no more, death hath no more dominion over him, &c. Likewise reckon ye also your selves to be dead in­deed unto sin, but alive unto God through Jesus Christ our Lord: Let not sin therefore reign in your mortal bodies, that ye should obey it in the lusts thereof, &c."’ Rom. 11.7,8,9. ‘"For none of us li­veth to himself, and no man dieth to himself: For whether we live, we live unto the Lord; or whether we die, we die unto the Lord; whether we live therefore or die, we are the Lords; For TO THIS END Christ both died, and rose, and revived, that he might be Lord both of quick and dead. Gal. 2.19.20. I am dead to the Law, that I might live unto God, I am crucified with Christ; Nevertheless I live, yet not I, but Christ liveth in me; and the life I now live in the flesh, I live by the faith of the son of God, who loved me, and gave himself for me, Phil. 3.10. That I might know him, and the power of his refur­rection, and the fellowship of his sufferings, being made conformable unto him. Heb. 2.14,15. That Christ through death might destroy him that had the power of death, that is, the Devil, and deliver them, who through fear of death, were all their life time subject to bondage, 2 Cor. 5.15. Christ died for all, that they which live should not live unto them­selves, but unto him who died for them and rose a­gain: For he hath made him to be sin for us, who knew no sin, that we should be made the righteous­nes [Page 45] of God in him. Ephes. 5.25,26,27. Husbands love your wives even as Christ loved the Church, and gave himself for it, that he might sanctifie and clense it, with the washing of water, by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish."’ Now all these being the ends, scope, fruits, effects of our Saviours death most lively represented to, shewed forth, re­membred by, and applied to us in the Lords Supper, to accomplish them all in us: it must needs be a most effectual, lively, powerfull Grace-begetting, Soul-in­livening, regenerating, sanctifying, Sin-destroying, Soul-saving Ordinance (as well as the word preached) and that by divine institution.

12ly, It is most evident, both by Scripture and ex­perience, that the seeing, beholding of things with our eyes, doth more immediately, deeply, powerfully affect and work upon our Spirits, Souls, affections, than what we are informed of at second hand only by others relations; because the species of what we see, are more operative, impressive on our minds and memories than any thing we hear. This the two known Adages evince, Horace. Segnius irritant animos dimissa per aures, quam quae sunt oculis subdita fidelibus. Plautis: Tin­culentus. Plus valet ocularis testis unus quam aurieti decem; Cicero ad Tor­quatum. Acerbius est videri quam audiri. Which the Scripture thus seconds, Lam. 3.51. Mine eye affecteth my soul; Job 42.5. I have heard of thee by the hearing of the ear, but now mine eyes seeth thee, wherefore I abhor my self, and repent in dusi and ashes, Isay 6.5. Wo is me for I am undon, because I am a man of un­clean lips; for mine eyes have seen the King, the Lord of hosts. Lu. 2.29,30. Lord now lettest thou thy Servant depart in peace, according to thy word; for mine eyes have seen thy salvation: Zech. 12.10. And they shall look up­on me whom they have pierced, and they shall mourn for him as one mourneth for his only Son, &c. Luke 23.48. All the people that came together to that sight beholding the [Page 46] things that were done, smote their brests and returned. Lu. 19.41. He beheld the City and wept over it. 1 Kings 10.45. And when the Queen of Sheba had seen all Solomons wisdom, she had no more spirit in her, &c. 1 Kings 18. 39. When all the people saw it, they fell on their faces, and said, The Lord he is God, the Lord he is God, Psal. 48.5. They saw it, and so they marvelled, they were troubled and hasted away. Psa. 97.4. The Sea saw it and fled, Jordan was driven back. Psa. 40.3. Many shall see it and fear, and shall trust in the Lord. Gen. 3.5. And God saw that the wickedness of man was great in the earth, &c. and it repented the Lord that he had made man, and it grieved him at the heart. Exod. 3.7. And the Lord said, I have surely seen the affliction of my people. Lam. 1.9.12. O Lord behold my affliction: Behold and see if there be any sorrow like unto my sorrow. Lam. 2. 20. Behold O Lord, and consider to whom thou hast done thus, Isa. 63.15. Look down from heaven and behold from the habitation of thy ho­liness and of thy glory; where is thy zeal and thy strength; the sounding of thy bowels & of thy mercies toward us? These with sundry other Texts, evince; that the eyes, sight and beholding of things seen, do more deeply, passio­nately affect, move, work upon the hearts, souls and af­fections of men, and on God himself, than the ears or what they barely hear. For the certaintie, assurance, belief of what we see with our eies, above that we on­ly hear of with our ears, it is sufficiently evidenced by that of Job 42.3. Of the Queen of Sheba to Solomon, 1 Kings 10.6,7. It was a true relation that I heard in mine own land of thy acts, and of thy wisdom, Howbeit, I be­lieved not the words UNTIL I CAME, AND MINE EYES HAD SEEN; and behold the half was not told me; thy wisdom and prosperity exceedeth the fame which I heard. 1 John 1.1,2. That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, declare we unto you: for the life was manifested, and we have seen it and bear witness. 2 Pet. 1.16. We have not followed cunning­ly [Page 47] devised [...]bles, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his glory. Acts 10.40,41. Him God raised up the third day and shewed openly, not unto all the people, but unto witnesses chosen before of God, even to us who did eat & drink with him after he rose from the dead. John 20.8. And he saw and believed: And v. 25. 29. The other Disci­ples said unto Thomas, we have seen the Lord: but he said unto them; Except I shall see in his hands the print of the nails, &c. I will not beleive; which when he had seen, and thereupon believed, Jesus said unto him, Thomas, because thou hast seen thou hast believed; blessed are they that have not seen, and yet have believed: compared with Gen. 45.12. Behold you eyes see, and the eyes of my brother Benja­min, that it is my mouth that speaketh unto you: and Lu. 1.1,2,4. John 4.42. Psa. 48.8. Psa. 35.21,22. 1 Cor. 15.5,6,7,8. If then what we see and behold with our eyes, doth more powerfully affect, impress, operate upon the soul, mind, affections, and be sooner, yea more certainly assuredly believed, than that we only hear with our ears; it necessarily followes, that the Sacrament of the Lords Supper, Mat. 26.26,27. Lu. 22.19. 1 Cor. 11.23. to 29. Gal. 3.1. representing visi­bly to our eyes, sight in and by the Elements, the body, bloud, death, passion of our Saviour, by his divine Institution, and at the self-same time inculcating them into our ears by the words of consecration, and other ordinances ac­companying it, as darts or appurtenances of this service; & presenting them to Psal. 34.8. 1. John 1.1. our tast, feeling too by the Sacra­mental elements received; should be a more powerful, o­perative soul-affecting, soul-convertirg Ordinance, than the Word alone, when preached only to mens ears, unless our Opposites will assert, one single witness to be as credible, as firm, and apt to beget belief as two, or three, against Num. 35.30. Deut. 17.6. c.19.15. Mat. 18.16. John 8.1. & 2 Cor. 13.1. Heb. 10.28. 1 John 5.7,8,9: Or that Gods Covenant alone brings as much assurance and strong consolation, as his Covenant, Oath, & united together, against Hebr. 6.17,18. Or peremptori­ly [Page 48] deny the eies to be the Organs, or what is conveyed to the soul by them, to be instruments of Conversion and believing as well as the ears. The last of wch if gainsaid, I shall unanswerably evidence, by Job 42.5. Isay 6.5. Zech. 10.42.13. John 20.25.29. 1 Kings 18.39. fore­cited: and by these ensuing Scriptures, Isay 45.22. Look unto me, and be ye saved all the ends of the earth. Psal. 34.58. They looked unto him and were lightned, &c. O taste and see that the Lord is good, blessed is he that trusteth in him. Isay 56.1. I said; behold me, behold me, to a Na­tion that was not called by my name. Ps. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord all the dayes of my life, to behold the beauty of the Lord, and to inquire in his Tem­ple. Psa. 48.8. As we have heard, so have we seen in the City of our God. Can. 8.14. Let me see thy countenance, for it is lovely. Mich. 6. 9. The man of wisdom shall see my name. Mat. 5.16,17.13.15. Their eyes they have closed, &c. Lest at any time they should see with their eyes, and hear with their ears, and understand with their hearts, and SHOULD BE CONVERTED, Nota. and I should heal them: (an unanswerable text, ascribing conversion to the eie, and that in the first place, as well as to the ear) But BLESSED ARE YOUR EYES FOR THEY SEE, and your ears for they hear: For ve­rily I say unto you, that many Prophets and righteous men have desired TO SEE THOSE THINGS WHICH YE SEE, and have not seen them: and to hear those things that ye hear, and have not heard them. Mar. 15.32. Let Christ the King of Israel descend now, that WE MAY SEE AND BELIEVE. John 20.8. And HE SAW AND BELIEVED. John 2.23. Many believed in his name when they saw the miracles which he did. John 6.30. What sign dost thou, that we MAY SEE AND BE­LIEVE THEE? John 11.45. Then many of the Jews which had seen the things which Jesus did, believed on him. So John 2.11. c.12.11. Mat. 15.31. Acts 8.6.13. c.13.12. John 6.14. Sundry BELIEVED, and were converted BY SEEING the Miracles wrought by [Page 49] Christ and his Apostles: So Euseb. [...]l. 4 c. 8. Bish. Jew­els Desence, &c. p. 284. Justin the Martyr was converted, by beholding the cruelty of the Persecutors, and constancy of the Martyrs. Much more then may Commu­nicants be converted, by beholding Iesus Christ evident­ly set forth and crucified before their eyes for their sins in the Lords Supper, and by looking upon him therein whom they have pierced, as Isay 45.22. Zech. 10.12,13. Lu. 2.23.30. Job 42.5. Isay 6.5. Lu. 5.8. Heb. 12.12. Psal. 48.9. and other forecited Texts will evince. The eies, as well as 1 Cor. 15.33. Isay 33.15. ears are usually the principal Organs the Devil useth to convey sin and lust into the soul, Gen. 3.6,7. Hence we read, of an evil eye, Prov. 23.6. Of the lust of the eyes. 1 John 2.16. Of eyes full of adultery, and which cannot cease from sin. 2 Pet. 2.14. Of Urit (que) vi­dendo Foemi­nam, Virgil. Georg. lib 1. Oculi sunt in amore duces, Propertius. looking upon a woman to lust after her, resolved to be a committing adul­terie in the heart. Mat. 5.28.32. Of Davids adultery oc­casioned by his eye and sight of Bathsheba, 2 Sam. 11.2,3,4. Of Ammons incest with Tamar, caused by the sight of her beauty, 2 Sam. 13.1,2, &c. Upon which considerati­on, holy Job made a covenant with his eyes, that he might not think upon a maid, and that his heart might not walk after his eyes, Iob 31.1.9. Hence Solomon adviseth, not to lust after the beauty of an evil woman; neither let her take thee with her eye-lids, Prov. 6. 25. Look not thou up­on the wine when it is red, when it giveth his colour in the Cup, for at last it biteth like a Serpent: Thine eyes shall be­hold strange women, and thine heart shall utter perverse things: He adds, Prov. 23.5. Wilt thou cause thine eyes to fly upon that which is not? to wit, on riches; A chans sight of the Babylonish garment, wedge of gold, and shekels of sil­ver among the spoils of Jericho, made him sinfully to co­vet and hide them against Gods command, to the Is­raelites slaughter, and his own sin and ruine, Josh. 7.18,19,20. &c. As therefore Vitiis nostris in animum per oculos via est. Quint. Declam. sins and lusts of all sorts are conveyed by the eies into Mens souls more fre­quently, powerfully, than by anie other sense; So by like reason may saving Grace and conversion in and by the Lords Supper. The Provincial Assembly of London [Page 50] themselves asserting in their Vindication, p. 203. As Christ in the Ministry of his word preacheth to the ear, and by the ear conveyeth himself to the heart: So in the Sacra­ment he preacheth to the eye (yea ear too) and conveyeth himself into the heart: and therefore it is well stiled, a Visi­ble word; which Thomas Beacon in his Catechism, Mr. Calvin in his Institutions, l. 4. c. 14. Sect. 16, 17. with others affirm. By all which premises it is most clearly demonstrated beyond contradiction, to be a Soul-con­verting, Grace-conveying Ordinance, as well as the Word preached, to all who worthily, sincerely approach unto it.

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

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

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

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

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

18. I shall desire the Objectors and all Christians se­riously to read over all the ends of instituting the Lords Supper by our Saviour, expressed in the Practice of Piety, so highly applauded by most men: and there is scarce one of them (but especially the 2, 3, 4, 5, 6, 7.) but [Page 54] will prove it to be, a Soul-converting Ordinance, work­ing in us (as well as being an assured pledge unto us) a most near and effectual Communion with Christ; where­by there floweth from Christs nature into our natures united to him, the lively Spiris and breath of Grace which renueth us to a spiritual life, and so sanctifieth our minds, wills and affections, that we daily grow more and more conformable to the image of Christ; who bestoweth upon us (in the use of this Sacrament) ALL SAVING GRACE NE­CESSARY TO ATTAIN ETERNAL LIFE, as is therein more at large expressed. And it concludes the 6. end of the Lords Supper thus. The leaves of this tree heal the Nations of believers, and it yields EVERY MONTH a new manner of fruit, WHICH NOURI­SHETH THEM TO EVERLASTING LIFE. Oh BLESSED ARE THEY WHO OFTEN EAT OF THIS SACRAMENT, AT LEAST ONCE EVERY MONETH, tast a new of this renewing fruit which Christ hath prepared for us at his Table TO HEAL OUR IN­FIRMITIES, and to confirm our belief of life everlasting. How Sacrilegiously impious and injurious then are those Ministers to their peoples souls, who for sundrie years together deprive them of, deterr, debarr them from this Sacrament, this tree of life, which they should receive everie Moneth at least, both as a Converting and confirming Ordinance? And how unhappy are those people who live under such perverse and obstinate Ministers who will neither suffer them to be converted or confirmed by it, and cast it quite aside?

19ly, The Objectors have no Scripture, text, dispro­ving the Lords Supper to be a Soul-converting, nor yet affirming it to be only a Grace-confirming Ordi­nance. Therefore this distinction not being founded in Gods word, nor extant in any Father, any ancient Writers, or School-men; must be exploded as a New upstart Fancy and Delusion; Like the new-fangled words, Really, Corporally, Substantially (never used by any one of the Old Fathers) invented by the Papists, (for which our [Page 55] learned Reply to Harding, Art. 5. p. 238. Jewel justly taxeth them) to maintain their Absurditie or Transubstantiation, which first introdu­ced, that Bochellus Decret. Eccl. Gal. l. 3. Tit. 1. c. 70, 72, 73, 93, 105, 106, 107. prae-examination, or Confession to the Priest, and Suspension from the Lords Supper, which some would bring in again into our Churches by this New Distinction, and Nonsence Expression, of setting a Seal to a Blank, (which they couple together with it, like whelps of the same litter.) I shall therefore now de­sire, adjure our Antagonists in this Controversie, and other Ministers, no longer to delude themselves, or o­thers, with such fond, absurd, erronious distinctions, uncouth expressions, and fallacious Arguments against the Soul-converting, Grace-begetting efficacie of the Lords Supper, nor to bring a perpetual, scandalous, im­pious, blasphemous, false report upon it, by denying it both in Press and Pulpit, to be either iustituted by Christ or made use of by the Spirit, as a proper instrumental means to work conversion, faith, repentance, or other saving Graces originally in mens Souls; but utterly to renounce and publikely to retract them, upon this fresh convicti­on and trial by the word of God, (which hath Rev. 2.2. found them, not to have been Apostles in these particulars (as they formerly deemed themselves) but Lyars and Im­postors; as, I hope, their own Judgements, Conscien­ces will (upon their serious perusal of the Premises) effectually convince them. In which condition if they shall still wilfully persist without reformation, and upon these, or other new brain-sick Notions, obstinate­ly continue (as too manie Ministers, rather out of Con­federacie than Conscience have done) most sacrilegi­ously to rob their people year after year of this blessed Sacrament (which they should at least monthly admi­nister to them, for the more effectual conversion, san­ctification, consolation, edification, and the generati­on, corroboration, nutrition, augmentation of all saving Graces in their souls) not only to the apparent hinde­ring of their conversion, edification, spiritual growth in Grace, but also to the verie murdering, starving, [Page 56] Rom. 14.15 1 Cor. 8.11,12. destroying of their most precious souls, as much as in them is; administring it neither as a converting Ordi­nance to those they deem unregenerate; nor as an in­structing Ordinance to the ignorant, nor as a reforming Ordinance to the vicious, nor as a comforting and cor­roborating Ordinance to those they deem truly graci­ous, though they importunately crave it at their hands; they may justly fear, expect, for this their impiou [...], in­jurious seclusion of their flocks as So they stile them from Mat. 7.6. Dogs; from the Lords Table (against his express command, and the practice of the Apostles, Primitive and Protestant Chur­ches in all former ages) to be for ever secluded by Christ himself out of the New Jerusalem; and to receive their portion amongst those Rev. 22.15. Dogs, Murderers, Sorcerers, Lovers and Makers of Lyes, who shall never be ad­mitted into heaven: Yea, to have this fatal doom de­nounced against them by Christs own mouth at the great day of Judgement; Mat. 25.41,42,45,46. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels; For, I was an hungry, and ye GAVE NE NO MEAT; I was thirsty, and ye GAVE ME NO DRINK, (no not at my own sacred Table, against my express command) Verily I say unto you, in so much as ye did it not TO ONE OF THESE, ye did it not to me. And then shall ye go a­way into everlasting punishment. I beseech you sadly to ruminate upon this Text, Doom, and what else I have here presented to you, for your conviction, conversion from this Soul murdering Cruelty, Injustice to your peo­ple and selves too; and the Lord give you unfeigned re­pentance and 2 Tim. 2.7. understanding in all things, that so you may speedily recant, reform whatever you have writ­ten, spoken, preached, or done amiss in relation to this blessed Ordinance, and your peoples Spiritual welfare by the inestimable benefits therof, detained from them for so manie years. It was the sad lamentation of the Prophet Jeremy, Lam. 1.11. & 4.4,5. All her people sigh, they seek bread to relieve their Soul: The tongue of the sucking child cleaveth to the roof of his mouth for thirst; the [Page 57] young children ask bread, and no man breaketh it unto them; They that did feed delicately are desolate in the street: See O Lord and consider; And is not this the sadder complaint, lamentation of many whole parishes, and some Cities in England, who for sundrie years last past have been deprived of the Sacramental bread and wine in the Lords own Supper for the spiritual conversion, consola­tion of their Souls, by their uncharitable, obstinate, domineering Ministers, though frequently pressed with praiers, sighs, tears, to break and distribute it unto them, and oft contesting with them for detaining from them this spititual bread, and sweet bloud of life, to their gasping Souls? And will not there be a See, O Lord, and consider, with a witness, for this Soul-mur­dering Tyranny? since the Apostle resolves, 1 C [...]r. 8,11,12. When ye sin so against the brethren, and wound their weak conscien­ces, ye sin against Christ, and cause the weak brother to pe­rish for whom Christ died. I shall admonish such Mini­sters in the Apostles words to the Elders of Ephesus, Acts 20.28. Take heed therefore unto your selves, and to all the flocks, over which the holy Ghost hath made you Over­seers, to feed the Church of God, which he hath purchased with his own bloud; even with his pretious bodie and bloud at his Table, according to his own command: Do this as oft as ye do it in remembrance of me, shew ye forth the Lords death till he come, 1 Cor. 11.24,25,26. Lest else he repute you amongst the number of those GRIE­VOUS WOLVES, not sparing the flock, and men speak­ing perverse things to draw away disciples after them, pro­phecied of in these later times, Acts 20.29,30. not those good Shepherds who came to give life to their sheep, and that they might have it more abundantly than be­fore, John 10.10.

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