HAving heretofore in4 Serious Queſtions, printed 1644. A Vindication of 4. Serious Queſtions, A • . 1645 16 Important Queſtions touching Eccleſiaſtical Juriſdiction and Cenſures. And Suſpenſion ſuſpended, publiſhed 1646. ſeveral Publications from Divine and Humane Authorities of all ſorts, largely evinced, That the holy Communion of the Lords-Supper belongs equally to all, and every viſible Member of every particular Church capable of ſelf-examination, (not actually cut off from it by a legal Excommunication) be he regenerate or unregenerate: That it ought to be now frequently adminiſtred in publick to all congregations, as it was in the Primitive Church: That it is a powerfully Converting, as well as a Confirming Ordinance: That Chriſt himſelf admitted Confeſſed by the whole Council of Baſil. Fox Acts & Monuments Vol. 1. p. 909. Beſides thoſe Councils, Fathers, Proteſtant Confeſsions, Authors of all ſorts quoted in my Vindication of 4 Serious Queſtions, p. 12. to 29. & p. 47▪ Judas to it (though a Devil, Theef, Traytor, Covetous wretch, ſelling Chriſt for money to his Crucifiers) at its original inſtitution, as well as the holieſt Apoſtles. That all Miniſters are bound by their Office, Duty, Chriſts command, to adminiſter; and all their people of age of diſcretion, often to receive it. That none may or ought to be ſecluded from it, but ſuch as are for their Notorious ſins, actually excommunicated from Church-Communion and all other Ordinances. That ſole Suſpenſion from this Sacrament, by way of Church-cenſure, with free admiſſion to all other publick Ordinances: and Examination by Miniſters or Presbyters of other mens fitneſs by way of Juriſdiction, before their admiſſion to the Lords Supper; are not warranted by any precept, or preſident in Gods word. That neither the Miniſters who deliver this Sacrament, to unworthy Receivers preſenting themſelves humbly and earneſtly to receive it; nor ſuch who receive together with them, are guilty of their unworthy receiving, but themſelves alone, nor any wayes partakers with them in their ſins: Anſwering likewiſe all Objections to the contrary. (Which Mr. John Humfrey, in his Sermons, Vindications of Free-admiſſion to the Lords Supper, and Rejoynder to Dr. Drake, hath acutely, judiciouſly, ſolidly backed; vindicated ſince; with John Timſon, in The Barre removed, and Anſwer to Mr. Collings, and Mr. Saunders:) And having newly in my Legal reſolution of two Important Quaeres of General preſ • nt concernment, clearly demonſtrated from our Statute, Common and Canon Lawes, the bounden Duty of Miniſters or Vicars of Pariſh-Churches, to adminiſter the Sacraments, as well as Preach, to their Pariſhioners: with the Legal Remedies to reclaim them from, or puniſh or remove them for their wilfull obſtinacy in denying the Sacraments to them: (A Theam not formerly handled by any of my Profeſsion, generally unverſed in ſuch Law-points:) Which Remedies doubtleſſe may, will be put in execution againſt ſuch Anti-Communion, refractory, ſacrilegious Miniſters, who wilfully rob their Pariſhioners of their Sacramental Bread and Wine, (being herein far worſe than Popiſh Prieſts, who deprive their Laicks only of the Cup, but freely admit them to the Sacred Bread, in the eating of whith alone they likewiſe miſinstruct them,Concil. Conſtant. Seſſ. 13. Surius Tom. 3. Concil. p. 821. Bella • min. Suarez, and others. De Integritate Sacramenti, et Communione ſub utraque specie, Concil. Trident. Seſſ. 21. c. 3. Biſhop Jewels Reply to Harding, p. 72, &c. that they alſo drink Chriſts Cup and Sacred Bloud:) And though they oft preach unto their people when they injuriouſly detain their Tithes, Dues; Thou ſhalt not muzzle the mouth of the Ox that treadeth out the corn: Deut. 25. 4. 1 Cor. 9. 9. that ſo they and theirs may have bread to eat at their own Tables; yet themſelves (againſt this and other Divine commands) ſtill muzzle the mouths of thoſe Oxen (their Pariſhioners, whoſe Tithes and Duties they receive) which not only tread out, but ſow and provide them corn, and keep them thus muzzled, ſundry Moneths, nay Years together, from eating any Bread at the Lords own Table, though he Luke 14. 16, 17, 23. c. 22. 17, 19, 20. Matt. 22. 3, 4, 9, 10. c. 26. 26, 27. 1 Cor. 11. 23, 24, 25. &c. invites, commands, compels them by his Word, precepts, and the preſidents of all former ages, frequently to reſort thereto.

To prevent which Proſecutions, by their injured, offended people, and reclaim them from this their Sacrilegious obstinacy by all Chriſtian friendly means, or elſe to leave them expoſed to the Justice, Penalties of our Laws, without any colour of Excuſe, or Plea in bar, in Law or Conſcience; I thought it convenient (by way of Corollary to all my former Publications of this ſubject) to recommend to them and others ſome Paſſages touching the Lords Communion, and its oft celebration, diſtribution to ALL Church-members, in our peerleſs Biſhop Jewel, and ſhining Thomas Becon, with certain Obſervations of my own deduced from them; which through Gods bleſſing may rectifie their erronious Judgements, Conſciences, Practices, wherein now they ignorantly act the Parts, imitate, exceed the extravagances, promote the deſigns of Papiſts, Anabaptiſts, and other Sectaries, and by building blindly or unadviſedly upon their Foundations, increaſe their Numbers, Churches, and decreaſe, ſubvett their own; as we all find by ſad experience, and themſelves will moſt repent of (if now they will not reform their Errors) when it will be over-late. I ſhall therefore beſeech all ſuch Miniſters to lay aſide all obſtinacy, ſelf-intereſts, Prejudices, Parties, Combinations, By reſpects whatſoever, and with ſincere, unbiaſ • ed, docible Spirits, to purſue Solomons divine advice, Prov. 8. 33. Hear instruction and be wiſe, and refuſe it not; leſt Poverty and ſhame befall them, as they doe thoſe who refuſe inſtruction, Prov. 13. 18. and leſt they ſin wilfully without hope of pardon.Cyprian, lib. 2. Epiſt. 3. Poſt inspirationem vero et revelationem factam, qui in eo quod erraverat perſeverat prudens & ſciens, ſine venia ignorantiae peccat, praeſumptione atque obſtinatione ſuperatur; as S. Cyprian reſolves.

It is a memorable ſaying of • mbroſ. in 1 Cor. 11. See Biſhop Jewels Reply to Harding, p. 72. S. Ambroſe touching the Sacrament of the Lords Supper. Indignus est Domino, qui aliter Mysterium celebrat, quam ab eo traditum eſt. Non enim poteſt devotus eſſe, qui aliter praeſumit quam datum eſt ab Authore. Which had thoſe Miniſters I now deal with, duly pondered, they would never have preſumed to advance their own new Crochits, above the Precept, againſt the expreſs Preſident of the very Author of this Myſtery. Which how great a Crime it is, that old bleſſed MartyrEpiſt. l. 2. Epiſt. 3. St. Cyprian will inform them in theſe poſitive words. Not to doe that thing that the Lord did, what is it elſe but to caſt off his word, and to deſpiſe his Diſcipline, and to commit, not worldly, but SPIRITUAL ROBBERY AND ADULTERY, while as a man, from the truth of the Goſpel, STEALETH AWAY BOTH THE SAYINGS AND DOINGS OF THE LORD, and corrupteth and defileth Gods Commandements? And is not their peremptory denyal to adminiſter the Communion to their people year after year; their ſtealing away the Body, Bloud, Bread, Cup, Table, whole Supper of the Lord himſelf from their Pariſhioners, and corrupting, wreſting, defiling ſundry Scriptures to juſtifie this their practice, a caſting off his Word, a despiſing of his Diſcipline, a committing, not of worldly, but ſpiritual Robbery, Adultery; yea, a ſtealing away of the ſayings and doings of the Lord, worſe than that of theBiſhop. Jewels Reply to Harding, p. 79. Aquar • i (of whom he writes) who did oft conſecrate the Sacram. and deliver it to the people; Yet, vel ignoranter, vel ſimpliciter in Calice Dominico ſanctificando, ET PLEBI MINISTRANDO, non hoc faciunt quod Jeſus Chriſtus Dominus & Deus noſter, hujus Sacrificii Author & Doctor, fecit & docuit; conſecrating and miniſtring water to the people inſtead of wine? And if St. Cyprian might well write this againſt the Hereticks called Aquarii, which in the holy miniſtration would uſe no wine, but inſtead thereof did conſecrate water, and miniſtred it unto the people, MUCH MORE MAY WE SAY THE SAME AGAINST OUR ADVERSARIES, WHICH CONSECRATE AND MINISTER UNTO THE PEOPLE NO CUP AT ALL, writes venerable Jewel: as theſe now, do conſecrate, miniſter to them no Sacrament at all, which is far worſe. I ſhall deſire theſe Sacrilegious, novellizing Miniſters, (for the moſt part unacquainted with Antiquity) ſeriouſly to ponder, what this imcomparably learned, moſt judicious, pious, Biſhop Jewel (in the name and defence of the Church of England) after all his ſufferings, and exile for Religion, hath written of the Holy Communion, &c. againſt Mr. Harding, in hisI herein follow the Edition printed at London, 1609. Reply, Article 1. of Private Maſſe, where he informs us in poſitive terms;

1.p. 21. vid. p. 70, 71. to the ſame effect. That the holy Communion, was ſo OFTEN, & ſo GENERALLY FREQUENTED AMONGST ALL CHRISTIANS IN THE PRIMITIVE CHURCH IN ALL THEIR ASSEMBLIES and CONGREGATIONS, that at length the very company and fellowſhip of them was called COMMUNIO, taking name of that action which was moſt ſolemnly uſed among them at their meetings (which he there proves by ſundry inſtances out of S. Aug. Pag. 16. 23, 24. S. Hierom, and others) whichDe Sermo. Dom. in Monte. 12, in Johan. Tract. 26. Aug. (like as alſoAd Luciniam in Apologia, adverſ. Jovinian. S. Hier. and others) witneſſeth, the whole people DAYLY RECEIVED TOGETHER. In ſpecula Eccleſiae. Hugo Cardinalis ſaith further; Vel aic • tur Communio, quia in Primitiva Eccleſia populus communicabat quolibet die. It is called the Communion, for that the people in the Primitive Church DID COMMUNICATE EVERY DAY. In the primitive Church they in their health RECEIVED DAILY, and in their ſickneſſe Juſtin. Martyr Apol. had the Sacrament ſent home unto them. From whence he thus objects againſt Mr. Harding his Private Maſſe, and cenſures, the negligence of the Prieſts in the Church of Rome, in adminiſtring the Communion, and in not exciting the people to the frequent reception of it:Ibid. p. 11, 12, 13. Mr. Harding granteth, that the people in the Primitive Church RECEIVED THE HOLY COMMUNION EVERY DAY (when they looked hourly to be caught, and done to death, in the perſecution of Paynims, that they departed not hence ſine viatico, without their voyage proviſion) and ſo conſequently unawars he confeſſeth, that in the Primitive Church was no private Maſſe; which, as he ſaith, came in afterward BY THE NEGLIGENCE AND UNDEVOTION OF THE PEOPLE (in not repairing ſo frequently to the Communion as at firſt) It is great pity ſo good a thing (as it is ſuppoſed) ſhould have no better beginning. One ſpecial principle of theſe mens Doctrine, is, to imbar the people from reading and underſtanding of the Scriptures, & to ſuffer them to know nothing; for that, as ſome of themMr. Harding Tit. 15. Diviſ. 7. fol. 155 b. have ſaid, THEY BE DOGS & SWINE, AND THERFORE SHOULD NOT PRECIOUS STONES BE LAID BEFORE THEM: yet now muſt their negligence be the rule of Chriſts Religion. This is laid as the ground and foundation of the whole cauſe. Charity, ſay they, is cold, and the people careleſſe. But therefore hath God appointed Paſtors and Miniſters to overſee and controul the people, and not to ſuffer them to periſh in their negligence. Were it a matter of tithes, or other payment, the people ſhould be called upon, and not ſuffered in any wiſe to be negligent, neither ſhould their negligence ſtand for excuſe; how much leſſe ſhould it be ſuffered when the caſe toucheth God? The Biſhops and Fathers in the ſecond Council Council Brac. 2. cap. 84. Seu ex Synodo Graeco collecto. holden at Bracara in Spain, decreed thus. If any man reſort unto the Church, and hear the Scriptures, and FOR NEGLIGENCE OR WANTONESSE WITHDRAWETH HIMSELF FROM THE COMMUNION OF THE SACRAMENT, and in the reverend myſteries does break the rule of diſcipline; we decree, that ſuch a one be put out of the Catholick Church, until he have done penance, and ſhewed the fruits of his repentance, that having obtained pardon, he may be received again to the holy Communion. Thus the godly Fathers in old times did not flatter and favour the peoples negligence in this Caſe, as Mr. Harding and his fellows doe; but exhorted, warned, reproved, rebuked them, called them MALAPERT and IMPUDENT, THAT WOULD BE PRESENT, AND NOT RECEIVE, AND EXCOMMUNICATED THEM FOR THEIR NEGLIGENCE: But theſe men contrarywiſe turn away their faces from their Brethren, and ſuppreſſe their voice, and will not be heard, &c. and find no fault with the people; but rather make them believe, that they receive for them, and apply Chriſts death unto them by their Maſs, & that the very hearing thereof is ſufficient for them, and meritorious; and thus, as much as in them lyeth, THEY INCREASE THE NEGLIGENCE OF THE PEOPLE, AND DISCOURAGE THEM FROM THE HOLY COMMUNION. The people is taught nothing, they underſtand nothing, they ſee nothing, neither comfort, nor memory of Chriſt, nor benefit of his paſſion. And this is the cauſe of their Negligence; therefore they ſtand thus back, and withdraw themſelves: Howbeit what needeth Mr. Harding to charge the people with negligence and undevotion? THE POPE HIMSELF AND HIS CARDINALS DOE SCARCELY COMMUNICATE ONCE IN A YEAR; BUT ARE AS NEGLIGENT AND AS UNDEVOUT THEREIN AS THE MOST PART OF THE PEOPLE. Now let us view the weight of Mr. Hardings reaſons. The people is negligent and undevout, Ergo, The Priest may ſay Maſſe alone. This Argument is very weak. So might Mr Harding ſay, The people will not hear the word of God, Ergo, The Prieſt may goe into the Pulpit and preach alone. For Chriſts Supper (asAuguſt. • de Trinit. l. 3. c. 4. St. Aug ſaith:) IS A SERMON, and the Priest therein PREACHETH AND ƲITERETH THE DEATH OF THE LORD, &c. As for the people, they are not ſo negligent nor undevout as Mr. Harding here chargeth them; they are Gods people, glad to be inſtructed, and deſirous to follow, and whereſoever the Goſpel is received, glad to give teſtimony thereof, & to increaſe the ſame, BY THE HOLY COMMUNION OF CHRISTS BODY AND BLOOD, IN GREAT COMPANIES AND WHOLE CONGREGATIONS ALL TOGETHER. But what ill luck is this, that they whom Mr. Harding ſo often condemneth for Hereticks, CAN BE SO DEVOUT, AND HE AND HIS CATHOLICKS THUS REMAIN WITHOUT DEVOTION? Let the people be taught; let them hear the holy miniſtration in their own tongue, that they may underſtand the holy myſteries, and feel comfort and ſweetneſs in the ſame; let them ſee examples of diligence in the Clergy, then will they be no longer negligent: then ſhould M. Hard. perforce give over his private Maſs, as ſeeing the whole right of his cauſe hangeth only of the negligence, and miſ-doing of the people.Ibid. p. 18. 19. The Church (ſaith Mr. Harding) hath charged and ordered, that no man who is worthy and diſpoſed ſhall be refuſed. O Miſerable is that Church, whereas NO MAN NO NOT SO MUCH AS ONE, IS WELL DISPOSED! Here in few words he condemneth the whole Church of Rome, even the whole College of Cardinals; amongſt whom, as he ſaith, there is not one well dispoſed and worthy, and therefore they all withdraw themſelves from the Communion. But Chryſoſt. ad Popul. Antioch. Homil. 61. Chryſoſtom ſaith, If thou be not worthy to receive the Communion, then art thou not worthy to be preſent at the Prayers: Therefore Mr. Harding ſhould drive his unworthy people from the Church, and not ſuffer them to hear his Maſſe. They imagin that any man, be he never ſo great a ſinner, may pray to God, and have free acceſſe to the throne of Majeſty: Only they think a ſinner may not receive the holy Communion. But it is written, Heb. 4. 2 Tim. 2. Let him depart from his wickedneſſe whoſoever calleth upon the name of the Lord. Whoſoever is a member of Chriſt, and may boldly call God his Father, may alſo be bold to receive the Communion. If Mr. Harding wiſh indeed, that the people would prepare themſelves and communicate with the Priest, as he pretendeth; why doth he not provide for them? Doubtleſs there are many godly men among the people, and oftentimes more virtuouſly diſpoſed a great deal than the Prieſt. Neither is it of their unworthineſs that they abſtain ſo often; nor of their worthineſs, that they receive once a yeac, but only of cuſtom. But if the People be ſlack, yet muſt the Prieſt doe the daily Sacrifice, ſaith Mr. Harding: that is, He muſt offer up Chriſt unto his Father for the ſinnes of the world. Herein appeareth the wanton folly of this people: That they may do, and are commanded to do, they will not do; but that they cannot do, that they will needs doe, &c. Chriſts death muſt be kept in remembrance; Ergo, the Prieſt is bound to ſay daily Maſſe, yea although there be no man to receive with him. Alas! How holdeth this poor argument? Or how may we make it good? Is there no other mean to remember Chriſts death, but only by ſaying private Maſſe? Or is not every one of the people bound to remember the ſame as deeply and as often as the Prieſt? &c. He addes,Ibidem, p. 12, 13. The Feaſt (ſaith Mr. Harding) is common, all are invited: They ſhall be received that are diſpoſed and proved: If this feaſt be common, it muſt needs be common to very few, for the proviſion is very little to ſerve many. That all be called in the Latin Maſs, is a great and manifeſt untruth: for neither the Priest nor the Deacon, either by word or by geſture calleth them; nor have they any preparation for them if they were called; Yet are not theſe men aſhamed to ſay, They ſhall be received that are diſpoſed and proved. Every man ought humbly to prepare and diſpoſe his heart before he preſume to hear, or receive any thing that toucheth God: For God is Spirit, and we are Fleſh; God is in heaven, and we on earth. Pythagoras, being but an heathen, was wont to ſay, We ought not to ſpeak of God without light; that is, without premeditation and good adviſement, who it is of whom we speak. And the Pagans in their ſacrifices were wont to remember their Prieſts with theſe words, Hoc age: the meaning whereof was, Diſpoſe thy mind, it is God unto whom thou ſpeakeſt. The wiſe man ſaith, Eccleſ. 18. Before thou pray, prepare thine heart, and be not as a man that tempteth God. Likewiſe in old time, they that were called Catechumeni, were warned afore-hand to prepare their hearts, that they might worthily receive Baptiſm; as it is decreed under the name of Clement,Clem. epiſt. 3. whoſe words be theſe: Let him prepare himſelf in all things, that after three Moneths ended, upon the Holy day, he may be baptized. Alſo Tract. 10: & 11. in Johan. St. Auguſtine exhorteth the Catechumeni, likewiſe to diſpoſe their minds againſt the time of their Baptiſm: Thus ought every man to examine and prepare himſelf before he hear Gods word; Before he preſume to open his mouth to pray unto God; Before he receive the Sacrament of Baptiſm; and namely, Before he come to the holy Communion. And therefore the Prieſt giveth warning unto the people with theſe words, Lift up your hearts: which words, as De Bono Perſeverantiae, l. 2. c. 13. St. Auguſtine ſaith, were commonly uſed in the holy Myſteries. But I think Mr. Harding here by theſe words, prepare and diſpoſe, meaneth privy Confeſſion, which many have uſed, as a rack of mens conſciences, to the maintenance of their Tyranny: 〈…〉 Diſt. 17. Peter Lombard ſaith, Without it there is no way to heaven. In Concil. Lateran. c. 21. Innocentius the third commandeth, That whoſoever is not confeſſed, neither be ſuffered to come into the Church being alive, nor to be buried when he is dead.De Poteſtate Eccleſiae. Hugo writeth thus, I am bold to ſay, whoſoever cometh to the Communion unconfeſſed, be he never ſo repentant and ſorry for his ſins certainly he receiveth unto his judgement. So violent the late Writers have béen in exacting things of their own devices. Otherwiſe the old Fathers, notwithſtanding they ſometimes speak of Confeſſion, yet they require it with more modeſty, and many of them require no ſuch thing at all. De Paenitentia, & in Pſal. 50. Hom. 2. De Lazaro, Hom. 4. Chryſoſtom ſaith, Let the Court (where thou yieldeſt thy ſelf guilty) be without witneſſe: Let God alone ſee thee. And again, If thou be aſhamed to ſhew thy ſins to any man, then utter them every day in thy heart. I ſay not, go, confeſſe thy ſins unto thy fellow ſervant, that may upbraid thee with them; but confeſſe them unto God that is able to cure them. And again, thus he imagineth God to ſpeak unto a ſinner, Open thy ſin privately to me alone, that I may heal thy wound. And Theodorus, ſometime Archbiſhop of Canterburie, ſaith, De Paenitentia, Diſt. 1. Quidam Deo. Graci & totus Oriens confitetur ſoli Deo: The Greeks, and all they of the Eaſt, confeſs confeſs themſelves only to God. Thus much I thought good to touch hereof, lest it ſhould be thoughs there is none other way for a man to prove and dispoſe himſelf, but only by Auricular Confeſſion. The meaning of theſe words of St. Paul,1 Cor. 11. Let a man examine himſelf, ſtandeth in two points, in Faith and Repentance: Faith containoth the truth of our belief, Repe • tance cencerneth the amendment of our life: which kind of examining endureth all our life long. But to ſay or think we are all examined and diſpoſed one only day in the year, and that of cuſtom, not of Holineſs, and not one day before, nor one day after, it is childiſh, it is ſuper ſt • tious, it is Jewiſh, it is no perſ • aſion meet for the people of God. If Ad Popul. Antioch. Hom. 61. Chryſoſtom were alive, he would cry out, O what preſumption! O what a cuſtom is this! And De Sacramentis, l. 5. c. 4. Leo Epiſt. 81. St. Ambroſe would ſay, If thou be not worthy evry day to receive, then art thou not worthy once in the year.

2ly. He hath theſe obſervable paſſages out of the Fathers and School-men concerning the community of the Lords Supper, (belonging alike to all the Church, People, Congregation preſent, whence it is ſtiled the Communion, and not to the Prieſts, elect, or truly regenerated alone) and concerning the end, uſe of the Sacraments to unite Chriſtians together into one body and Chriſtian Communion, and prevent all Schiſms, Diſcords, Separations in the Church.Biſhop Jewel, ibid. p. 16. 19, 26. 71, 89, 90, 97. Chriſt himſelf hath already determined the caſe: For albeit he hath appointed no certain number of Communicants, yet hath he by ſpeciall words appointed a number, Take ye: Eat ye: Drink ye ALL: Divide ye among your ſelves; Mat. 26. Mar. 19. Luk. 22. 1 Cor. 11. Do ye this in my remembrance: Ye ſhall ſet forth the Lords death: Theſe very words, I ſay, cannot be taken of one ſingle man, but neceſſarily import a number. St.In 1 Cor. 11. Hierom ſaith, Dominica Coena OMNIBUS debet eſſe communis; quia ille omnibus Diſcipulis ſuis qui aderant, aequaliter tradidit Sacramenta. The Lords Supper muſt be common to All. And that he proveth by Christs example; becauſe Chriſt gave the Sacraments equally to all his Diſciples that were preſent. In Apolog. 2. p. 82, 83. Iuſtin Martyr declaring the order of the Church in his time, ſaith; Of the things that be conſecrated every man taketh part: The ſame things are delivered to the Deacons to be carried to them that are away. AndAmbr. 1. Cor. 11. St. Ambroſe, expounding theſe words, Wa • t one for another, ſaith thus, That the oblation of many, may be celebrated together, and may be miniſtred unto All: Strom. l. 1. Clemens Alexandrinus ſaith, Aſ •• 〈…〉 as the manner is, have divided the Sacrament▪ they give every of the people leave to take part of it. Chryſ. in 1 Cor. Hom. 23. St. Chryſoſtom plain • y de • cribeth the very order of the Communion that was uſed in his time, by theſe words, The ſpiritual and reverend Sacraments are ſet forth equally to rich and poor, neither doth the rich m • n enjoy them more and the poor man leſſe; They have all like honor, and like coming to them. The Sacraments once laid forth, are not taken in again until all the people have communicate, and taken part of that Spiritual Meat: but the Priests ſtand ſtill and wait for all, even for the poorest of them all. AgainChryſ. in 2 Cor. Hom. 18. he haith, There are things wherein the Prieſt differeth nothing from the people; as when we muſt uſe the fearful Myſterie • : for we are all of one worthineſſe to receive the ſame. Ad Philadelph. Ign • tius ſaith, One bread was broken for all, and one Cup was divided to all. In theCan. Apoſt. Can. 9. Canons of the Apoſtles, it is decreed; That if any man reſort unto the Church, and hear the Scriptures, and abſtain from the Communion, he ſtands excommunicate, as one that troubleth the Congregation. TheDe Conſecratione, Diſt. 1, & 2. like Decrees are found under the names of Cal • xtus Anacl • tus Martinus, Hilarius, and others: by which it is certain, that the whole Church received together. This Latin word Miſſa, in the time of Tertullian, and St. Cyprian, ſignified a diſmiſſion, or a licenſe to depart, and was ſpecially applied unto the Communion upon this occaſion that I muſt here declare. They that were then named Catechumeni, that is to ſay, Novices in the faith, and not yet christened, were ſuffered to be preſent at the Communion, untill the Goſpel was ended. Then the Deacon commanded then forth, pronouncing theſe words aloud:Iſ • odorus, in Lexico. Catechumeni exeunto: or thus, Ite, Miſſa eſt, Goe ye forth, Ye have licenſe to depart. Of this diſmiſſing or departing forth of the Catechumeni and others, the Service it ſelf was then called Miſſa. The rest remained ſtill in the Church, and received the Communion together with the Prieſt. Further, the breaking of the bread, which even now is uſed in the Maſſe it ſelf, ſignifieth, a diſtribution of the Sacrament unto the people, asAuguſt, ad Paulinum, Epiſt. 59. St. Augustine ſaith unto Paulinus, Ad diſtribuendam comminuitur, It is broken to the end it may be divided. Surely, oneDe Miſſa publica proroganda. Lorichius, a Doctor of Mr. Hardings own ſide, ſaith thus, Ipſius Sacramenti Institutio vult, ut omnes una manducemus et bibamus. The very instu • tion of the Sacrament willeth, that we all eat and drink together. After which,Biſh. Jewels Reply to Harding, p. 103 104. Biſhop Iewel adds, It appears by that place ofCyprian, Serm. 5. De Lapſis. St. Cyprian, the h • ly Communion was thought ſo neceſſary to all the faithfull, that children and infants were not excluded. And it appeareth by St. Hierom, Aug. de Eccleſ. Dogmat. l. 1. c. 52. St. Augustine, and other old Writers, That they that were baptized, as well children as others, immediately received the holy Myſteries in both kinds. Hieron. contra Luciferium. St. Hierom ſpeaking of one Hilarius, ſaith thus, Non potest Baptiſma tradere ſine Euchariſtia: He cannot adminiſter Baptiſm without the Sacrament of Thanksgiving (Therefore all that were admitted to, and though worthy of one Sacrament, were freely admitted to, and thought worthy of the other in the Primitive times)Cyprian de Coena Dom. Vident haec Sacramenta Pauperes Spiritu, et hoc uno contenti ferculo, omnes hujus mundi delicias aſpernantur, & poſsidentes Chriſtum, aliquam hujus mundi poſſidere ſupellectilem dedignantur.

He further addes in another place, It is Ibidem, p. 20, 21, 22, 23, 28, 29. granted of all, without contradiction, that one end of all Sacraments is to joyn us to God; Another end is to joyn us all together. And ſo likewiſe writeth S. Paul, 1 Cor. 12. All we are baptized into one body. And therefore ſaithContr. 〈◊〉 ſtum Manich. l. 19. c. 11. St. Auguſtine, In nullum nomen Religionis coagulari, &c. Men cannot be brought into any name of Religion, be it true or falſe, unleſs they be joyned together with ſome bend of viſible ſignes or Sacraments. And as touching the later of theſe two ends, the ſameEccleſiaſt. Hierarch. c. 3. Dionyſius (Areopagita) writeth thus, That holy, common and peaceable diſtribution of one and the ſame bread, and common Cup, preacheth (or preſcribeth) unto them a heavenly unity, as being men fed together. And Pachymeres the Greek Paraphraſt, expounding the ſame place, hath theſe words; For that common diet and conſent bringeth us into the remembrance of the Lords Supper. St. Cyprian (ad Magnum) ſaith, With what love and concord all faithfull Chriſtians are joyned together, the Lords Sacrifice doth declare. Theſe words do ſufficiently declare both the common receiving of the Sacrament, and alſo the knitting and joyning of many together. Without all queſtion the effect that Dionyſius meant ſtandeth in this; that the people prayeth and receiveth the Holy Communion together, and thereby doth openly teſtifie, that they be all one in Chriſt Jeſus, and all one amongſt themſelves. And thereforeAd pop. Antioch. Hom. 61. Chryſ • ſtom ſaith, For that cauſe in the Myſteries we embrace one another, that being many, we may become one. ButDe Coena Dom. St. Cyprian ſaith, The whole Church is but one Houſe, in which the Lamb is eaten. The Communion or fellowſhip of the Church ſtandeth in ſundry reſpects; For we communicate together, either in conſent of mind, as it is written of the Apoſtles,Acts 4. They had all one heart and one mind: Or in knowledge of God, as Chriſt prayeth for his Apoſtles unto his Father,John 17. That they may be one, as thou and I be one. And St. Paul to the Philippians, Philip. 2. I thank my God alway, that ye are come to the Communion of the Goſpel. Or in one Chriſt, as Paul ſaith;Gal. 3. There is now no bondman, there is now no freeman, but all are one in Jeſus Christ. To be ſhort, we communicate in Spirit, in Prayers, in Love; we are all waſhed with one Bloud; we are all fed with one body; we have all one hope of our vocation; and all together with one heart and one voice, be we never ſo far aſunder, do glorifie God the Father of our Lord Jeſus Chriſt. And this is that only Houſe where • n the Lamb is eaten, grounded upon the Foundation of the Apostles and Prophets. In this Houſe we dwell, here we wa •• together with conſent: here we eat the Lamb of God, being all Brothers and Members of one Body, and all One in Chriſt Jeſus. God reſtore you (Mr. Harding) once again into the ſame Houſe, that you may open the eyes of • our heart, and ſee from whence you are fallen. In Johan. l. 11. c. 26. Cyrillus ſaith, They that receive the mystical benediction are one body with Chriſt, and alſo between themſelves. Whereunto agree theſe words of In Eccleſiaſt. c. 3. St. Hierome, ſpoken in the behalf of Chriſt, Bleſſe thine inheritance which thouhaſt gathered together in thy Church, by the Mysterie of my Body and Bloud. AndIn 1 Cor. 10. Anſelmus a man of later years, We break and divide the bread into many parts, to declare the unitie of the love of them that receive it. Here note, This deſcription of unitie ſtandeth in receiving the Sacrament, and not only in the Communion. The whole Church of God is but one houſe, and all the Members of the ſame doe communicate together in Faith and Spirit. Hereof we may form the Major. Every particular Church ought to be a reſemblance of the whole Church; and this particular Communion ought to be a reſemblance of that General Communion. That General Communion is common to all, and every Member receiveth his part. Ergo, the particular Communion ought to be miniſtred commonly unto all, and every Member to receive his part. Or thus, The Miniſtration of the holy Communion repreſenteth the Conjunction and fellowſhip that we have in Faith; And asAd Magnum. St. Cyprian ſaith, That Chriſtian men are joyned together in unſeparable Charity, the Lords Sacraments do declare. But Chriſtian people being aſſembled in one Church, do communicate in faith all together: Ergo, being ſo aſſembled, they ought to communicate in Sacraments all together. But Mr. Harding of the nature of this word Communio, ſeemeth to faſhion outHaeretici Ordinem & textum Scripturarum ſupergredientes, & quantum in ipſis eſt ſolventes, membra veritatis tranſſerunt & transformant, & alteram ex altero ſacientes, ſeducunt multos, ex his quae aptant ex Domimcis cloquiis malo compoſito phantaſmati, Irenaeus adv. Haereſes, l. 1. far other arguments.

It is called Communio, ſaith he: Ergo, it may be private.

It is called Communio: Ergo, it may be received of one alone.

It is called Communio: Ergo, the Prieſt may receive it without Communicants.

Mr. Harding, weigh your Argnments better, before you ſend them thus abroad; You ſhall leſſe offend God and your own Conſcience; you ſhall leſſe deceive your Brethren, and children ſhall take leſſe occaſion to wonder at you.

Ibidem, p. 23, 24. Now to adde a little more hereunto touching the nature of this word Communio, wherein you ſo uncourteouſly charge all others with ignorance and lack of learning, as it pleaſeth you to do throughout your whole Book, I think it not amiſſe to ſhew you, what certain Writers, both old and new, have thought and written in that behalf. I need not here to allege the words that St. Paul uſeth touching the holy Communion, 1 Cor. 10. 16, 17. We are all one Bread, all one body, as many as do communicate of one Bread. Neither thatHierom. 1 Cor. 11. Saint Hierom ſaith, The Lords Supper muſt be Common. Neither thatIn 1 Cor. Hom. 27. St. Chryſoſtom, The thing that is the Lords they make Private: But the Lords things are not this Servants, or that Servants, but common to all. Neither thatIn Johan, Tract. 26. St. Auguſtine ſaith, He would have us to underſtand, that this Meat and Drink is the Fellowſhip of his Body and of his Members. Neither thatIn 1 Cor. Homil. 24. Chryſoſtom ſaith, What ſhall I call the Communication or Communion? we are all one ſelf-ſame body. What ſignifyeth the Bread? The Body of Chriſt: And what are they made that receive it? The Body of Chriſt. Although theſe Fathers by theſe words do manifeſtly declare, That the holy Myſteries in their time were divided commonly to the whole people: yet will I take no advantage thereof, for that Mr. Harding will reply, They come not preciſely to the nature of this word Communio. Therefore I ſhall note one or two others, and ſuch as Mr. Harding cannot deny, for that they ſpeak directly to the matter.In Dionyſ. cap. 3. Pachymeres a Greek Writer, the Paraphraſt upon Dionyſius, hath theſe words; Therefore (ſaith he) hath this Father Dionyſius called it The Communion, for that there all they that were worthy, did communicate of the Holy Myſteries: (And all then were reputed worthy, and received daily in the Primitive Church, but perſons excommunicate and injoyned to Penance; who upon great and notorious crimes could not be ſuffered to communicate with the rest of the faithfull, ſometimes during their whole life, but only when they ſhould depart the world. This extremity was uſed for terror of others, and ſuch reconciliation was thought neceſſary at the end, for ſolace of the party, that he ſhould not utterly be ſwallowed up in despair, but might perceive he was received again amongſt the faithfull (by ſending the Communion to him at his death) and ſo depart comfortably as the Member of Chriſt, asPage 100. Biſhop Jewel writes and proves in the next page.)In 1 Cor. 10. Haymo writing upon Saint Pauls Epiſtles, ſaith thus, The Cup is called Communication, which is as much as participation, becauſe all do communicate of it. In Speculo Eccleſiae. Hugo Cardinalis, ſaith thus, Afterwards let the Communion be ſaid, which is ſo called, that we ſhould all communicate. De Miſſa publica proroganda. Gerardus Lorichius, Dicitur Communio, quia concorditer de uno Pane, et uno Calice multi participamus, &c. Is is called Communio, becauſe we (being many) do communicate together agreeably of one Bread & one Cup. And this word Communio, is as much as participation, or receiving of parts. De Eccleſiae Obſervationibus. Micrologus, Non poteſt proprie dici Communio, niſi plures de eodem ſacrificio participent. It cannot juſtly be called a Communion, unleſſe many do receive of one Sacrifice. If Mr. Harding will not believe us, yet I hope he will believe ſome of theſe. They be all his own. It were much for him to ſay, they be all ignorant and unlearned, and not one of them underſtood what he wrote. Certainly their age will give it them, they are no Lutherans.

3ly. Ibidem p. 24. Whereas Mr. Harding in defence of Private Maſſe puts this caſe: What if 4. or 5. of ſundry houſes, in a ſickneſs time, being at the point of death, require to have their rites cre they depart; the Prieſt after that he hath received the Sacrament in the Church, dineth, and then being called upon, carrieth the reſt a mile or two unto the ſick; He doth what he is required: Doth he not in this caſe communicate with them? &c. Elſe if this might not be counted a lawful and good communion, and therefore not be uſed, one of theſe great Inconveniences ſhould willingly be committed; That either they ſhould be denied that neceſſary victual of life at their departure hence; which were a cruel Injury, and a thing contrary to the examples and godly ordinances of the Primitive Church: Or the Priest, rather for companies ſake, than of devotion, ſhould receive that holy meat after he had ſerved his ſtomack with common meats, &c. Biſhop Jewel amongſt other ſolid Anſwers hereunto, returns this. But if the people would now communicate every day, as they did then (in the Primitive Church) or at leaſt oftner than they do now, then ſhould not this matter ſeem ſo neceſſary at the end, as is here pretended: And ſo had Mr. Harding loſt another Argument.

To theſe 3. paſſages of Biſhop Iewel, I ſhall annex that of his learned coetanean, and fellow Exile for Religion, Thomas Beacon, (a burning and a ſhining light) in his Catechiſm, Vol. 1. of his Works, f. 462, 463. where after he hath proved by ſundry Scriptures and Authorities, That the Lords Supper in the Apoſtles times, Primitive Church, was commonly received every day, or Lords day at the least. Adding, That among the Greeks, even at this day, if any man abſent himſelf from the Lords Table by the ſpace of 14. dayes (except he can render a reaſonable cauſe of his abſence) he is excommunicate, and put from the Company of the faithfull: and that in all thoſe mighty, large, populous Kingdoms, under that most puiſſant King, Precious John, the holy Communion of the Body and Bloud of the Lord, hath from the beginning been daily adminiſtred unto the people, and yet is at this preſent day, as Histories make mention. He then cenſures this as a groſſe Popiſh innovation and abuſe (contrary both to Scripture, and Antiquity) That whereas the Lord Chriſt Ieſus would have the holy Communion of his bleſſed Body and precious Blood to be oft times received of the faithfull, for a remembrance of his death and paſſion, and for the worthy, earneſt, diligent conſideration of that ineſtimable Benefit which we have obtained of God the Father, through the Son his paſſion and death: The cuſtom of the Popes Church is, that the people receive the Sacrament uſually but once a year, that is to ſay, at Eaſter. By which • eans, the Commandement of Chriſt is broken, the Sacrament neglected, the death of Chriſt not ſo earneſtly remembred; the people become unthankfull, Diſſolution of life breaketh in, Vice increaſeth, Virtue decreaſeth.

From theſe (with ſundry other like) Paſſages of Biſhop Iewel, and Thomas Beacon, (incomparably eminent both for their Learning and Piety) it is irrefragable,

1. That in the Apoſtles days (as ſome from Acts 2. 46, 47. c. 20. 7. 11. 1 Cor. 10. 16, 17, 21. c. 11. 17. to 34. reſolve) and in theSee Biſhop Jewels Reply to Harding, p. 11, 13, 38, 39, 48, 51, 359, & My Suspenſion ſuspended, p. 24, 25, 26. Primitive Church for many hundreds of years next after the Apoſtles, and among the Greeks and Chriſtians under Precious Iohn at this day, all Chriſtians and viſible Members of the Church, of years of diſcretion to examine themſelves, conſtantly received the Communion all together every day, or Lords day at the least, when ever they met to pray, hear the Word, or perform any other publike Duties of Religious Worſhip unto God; and that out of meer duty, piety, devotion, zeal and love to Christ. Chap. 12. diviſ. 2. p. 228. Biſhop Iewel, in his Defence of the Apology of the Church of England, proves this more fully by the confeſſion and teſtimonies of ſundry Popiſh Authors. Thomas Aquine ſaith, In Primitiva Eccleſia, quando magna vigebat devotio Fidei Chriſtianae, Statutum ſuit, ut fideles quotidie communicarent. In the Primitive Church, when great Devotion of the Chriſtian Faith was in ſtrength, it was ordained, that the faithfull ſhould receive the Communion every day.Durand. in rational. l. 4. c. 55. Durandus ſaith, In the Primitive Church, all the faithfull daily received the Communion. In Luc. c. 24. Hugo Cardinalis ſaith, In the Primitive Church All, as many as were preſent at the Canon of the Maſſe, did daily communicate: and if they would not, they departed out of the Offertory. If ye think theſe Authorities are not ſufficient,Contra Muſculum, de Sacrificio. Iohannes Cochlaeus ſaith, Omnes olim, &c. In old time both all the Prieſts, and all the ſay people received the Communion with the Miniſter that had made the Oblation, as is plainly perceived by the Canons of the Apoſtles, and by the Books of the antient Doctors of the Church, &c. Likewiſe ſaith In Canon. Miſſae. Iodocus Clichthovius, In Primitiva Eccleſia, &c. In the Primitive Church the faithful received the Communion every day. Likewiſe it is noted in the Margin upon the Apoſtles Canons. Omnes olim, qui intererant, communicabant. In old time, all that were preſent, did communicate. In the Council of Antioch, Can. 2. & Concil. Aquiſgran, cap 70. Omnes, &c. All that come into the Church of God, and hear the Holy Scriptures, and refuſe the receiving of the Lords Sacrament, let them be put from the Church. Theſe Decrees reach not only to the Miniſters of the Church, but to the whole People.In 1 Cor. 11. St. Ambroſe ſaith, Munus obla • um totius populi fit, &c. The oblation offered is made the whole peoples; For that in me bread all are ſignified; For in that we are all one, we muſt all receive of one bread. In imitation hereof, the Proteſtant Churches in forein parts did frequently receive the Lords Supper all together, witneſs the Harmony of Confeſſions, ſect. 14. p. 307 Former Confeſſion of Helvetia, Artic. 22. Of the Lords Supper: We do therefore uſe the holy meat oftentimes; becauſe that being admoniſhed hereby, we do by the eys of faith, behold the death and bloud of Chriſt crucified, and meditating upon our ſalvation, not without a taſt of heavenly life, and a true ſenſe of life eternal, we are refreſhed with this ſpiritual, lively, and inward food, with an unſpeakable ſweetneſſe, and we do rejoyce with a joy that cannot be expreſſed with words for that life which we have found, and we do wholly and with all our strength pour out our thanksſgivings for ſo wonderfull a benefit of Chriſt bestowed upon us. And thisIbid. p. 349. Confeſsion of Sweveland, of their practiſe: Our men do often times, with as great reverence as they may, receive the Sacrament, to be the lively food of their ſouls, and to stir up in them a gratefull remembrance of ſo great a benefit. The which thing alſo uſeth now to be done among us much more often and reverently, than heretofore was uſed: (to wit, in times of Popery:) With theIbid. p. 331 Confeſsion of Auſpurg, in theſe words, Therefore the Maſſe, (to wit, the celebration of the Lords Supper) muſt be uſed to this end, that there the Sacrament may be reached unto them that have need of comfort. As Ambroſe ſaith, Becauſe I do alwayes ſin therefore I ought alwayes to receive a medicin. And ſeeing the Maſſe is ſuch a Communion of the Sacrament, we do obſerve one common maſſe every Holyday, and on other dayes, if any will uſe the Sacrament, when it is offered to them, which deſired it. Neither is this cuſtom newly brought into the Church. With whatEzech. 3 9. Zech. 7. 22. hearts of adamant, browes of braſſe, ſearedneſs (not tenderneſs) of Conſcience then, can or dare any Proteſtant Miniſters, Parſons or Vicars now, who have Cure of Souls, obſtinately deny, peremptorily refuſe to deliver the Lords Supper to themſelves, or any, or all of their Pariſhioners and Church members, when they earneſtly deſire it at their hands, not only for ſundry dayes, weeks, months, but years together? and that under a new monſtrousSee Dr. Drekes Boundary to the Holy Mount. Mr. Collings, and others. pretext of extraordinary Zeal, Piety, Devotion, Sanctity, tenderneſſe of conſcience, tranſcendent Love to Christ, his Sacraments, their own and their peoples ſouls? Or with what colour will ſuch Paſtors be able to juſtifie or excuſe themſelves before any Tribunals of God or men, when legally accuſed, convicted for this notorious deteſtable Sacrilege, and Apoſtacy from the cuſtom of the Primitive and Proteſtant Churches, if they preſently repent not of it with confuſion of face, and redemption of their former wilfull neglect herein, by conſtant, frequent, publike Communions henceforth delivered to all their people in Common, without future ſecluſions of any unexcommunicate perſons from it, who unfeignedly deſire it.

2. That the Apoſtles, Primitive Chriſtians, Fathers, Authors, with theſe two moſt judicious Divines, believed, aſſerted, both by their preaching, writing, practiſe, Biſh. Jewels Reply to Harding, p. 20, 21, 23, 24, 29, 32, 38, 27, 28. That the Sacrament belonged to, and ought to be adminiſtred to every viſible Chriſtian and Church-member alike, to all the whole Congregation in common; and that none ought to be ſecluded, ſuſpended from it, but perſons actually Biſh. Jewels Reply, p. 24. 29, 30, 35. Harmony of Confeſſions, ſect. 14. excommunicated from Church-communion, and all other publike Ordinances, for notorious, ſcandalous offences: That upon this ground, and its frequent common reception by all, it was ſtiled, The Communion, both by the Fathers, Primitive, and Modern Chriſtian Church-writers of all ſorts. This is the expreſs doctrine of the whole Church of England, confirmed by13. Eliz. c. 12. Parliament, and ſubſcribed, aſſented to by all true Ministers, Paſtors of the Church of England, admitted to any Paſtoral Charge, Article 30. The Cup of the Lord is not to be denyed to the Lay-people; For both the parts of the Lords Sacrament by Chriſts Ordinance and Commandment, ought to be miniſtred to all Chriſtian men alike. A univerſal affirmative, admitting all unto, and ſequeſtring no (unexcommunicated) Chriſtian from both or either parts of the Lords Supper. Which the Confeſsion of the Proteſtant Churches in Saxony, thus backHarmony of Confeſſions, 12 Section, p. 285. See 14. Sect. p. 360. Article 22. Of the Sacraments. The Church alſo is diſcerned from other Gentiles by certain Signs and Ceremonies inſtituted of God, and uſually called Sacraments, as are Baptiſm, and the Losds Supper. Which notwithſtanding are not only Signs of a Profeſsion, but much more (as the antient fathers ſaid) Signs of Grace; that is they be Ceremonies added to the promiſe of the Goſpel touching Grace, that is, touching the free remiſſion of ſins, and touching reconciliation, and the whole benefit of our redemption; the which are ſo inſtituted, that every man may uſe them; becauſe they be pledges and teſtimonies which declare, that the benefits promiſed in the Goſpel, do appertain to every one. For the voice of the Goſpel is general: this uſe doth bear witneſs, that this voice doth appertain to every one which uſeth the Sacraments. What other Proteſtant Churches, Confeſſions affirm to this purpoſe, you may read at large in the Harmony of their Confeſsions, Sect. 10, 11, 12, 13, 14, 15. With what colour of Piety, Iuſtice, Equity, Conſcience, Zeal, Prudence, Chriſtianity, Charity then, dare any of our Independent, Presbyterian, or other Miniſters ſeclude, debar, not only pretended ignorant, ſcandalous, unregenerate, Viſible Church-members, nor actually or legally excommunicated, but even true regenerate godly Chriſtians, and their whole Churches, Pariſhes, (if not ſome whole Towns, Cities) from this holy Supper and Communion, from month to month, yea year to year, upon falſe pretences, that it belongs not to them; that they ſhall prophane the Sacrament; cast pearls before Swine; give holy things to dogs; damn, poyſon their own and their peoples ſouls, if they give the Bread, Cup of the Lord unto them; and make viſible and real Saint ſhip, fitneſs, worthineſſe, the ſole rule, ground of right, intereſt in, and admiſsion to this Sacrament; againſt the profeſſed Doctrine, Practice of all former ages, Churches. And all in truth to erect a more than arbitrary Eccleſiastical Papal Tribunal over Chriſts own Sacraments, and their Pariſhioners conſciences, perſons, to admit to, or ſeclude all and every of them from the Lords Supper at their pleaſures, upon their own terms and times alone; the ſole true round of this impious, ſacrilegious, unchriſtian, antichriſtian Innovation; for it deſerves no better Epithites.

3ly. That the Apoſtles, Primitive Church, Chriſtians, Fathers freely and uſually admitted all viſible Chriſtians whatſoever to the Communion of the Lords Supper, of diſcretion to examine themſelves, whom they freely admitted to Baptiſm, Prayer, hearing of the Word, or any other publike Ordinances of Gods worſhip: Biſh. Jew •• s Reply to Harding, p. 11. 12. 53 67 29. Apoſtol. Canones Can. 9. Harmony of Conf • ſſions, ſect. 14. p. 344. enjoyning them all under pain of Excommunication, when ever they heard the Word, or met together in publike, to receive the Lords Supper likewiſe in common together, and excommunicating ſuch who communicated not in this ſort, as men working the trouble and diſorder of the Church. That they required, exacted no other, no greater, no ſolemner ſelf-examination, preparation, fitneſs, viſible worthineſs, or real graces in the, when they came to receive the Lords Supper, but the very ſame they demanded, expected from them, when ever they came to be baptized, pray, hear, read the Word, or converſe with God in any other ſacred Ordinances of his worſhip, God himſelf requiring the like examination, qualification, preparation, fitneſſe in all other holy duties and approaches to him in his word, as in this duty, as is evident by Eccleſ. 5. 1, 2. Lam. 3. 40, 41. Pſal. 26. 6. Iſay 1. 16, 17, 18. 1. 15, 16. 2 Chron. 30. 17, 18, 19, 20. Exod. 12. 48. 2 Cor. 13. 5. Jam. 1. 5, 6, 7, 21. Mat. 22. 12. 1 Pet. 2. 1, 2. Hebr. 12. 1. 1 Tim. 2. 8. Heb. 4. 2. 2 Pet. 1. 5. to 19. Luke 8. 18. Mar. 4. 24. Rom. 14. 23. and other texts, compared with 1 Cor. 11. 28, 29. and ChriſtsMat. 26. 26, &c. Ma • . 14. 22, &c. Luke 22. 19, 20. 1 Cor. 11. 23, &c. ſodain institution and celebration of this Sacrament at his laſt Supper, without giving any previous Notice of it to his Diſciples to prepare themſelves for its worthy reception, their former preparation, fitneſſe to eat the Paſchal Supper, and hear Chriſts heavenly inſtructions given them, Iohn 13. 14, 15, 16, 17. being deemed by Chriſt himſelf a ſufficient preparative to communicate with him at his Table. Upon what true ground of conſcience, piety, juſtice, reaſon or religion then, can any Miniſters now ſeclude all or any of their baptized Pariſhioners of ſufficient capacity to examine themſelves, whom they freely, conſtantly admit to communicate with them in baptiſm, prayer, preaching, ſinging Pſalms, hearing, reading Gods word, and other ordinary or extraordinary publike duties of Gods worſhip, from the Communion of the Lords Supper only? or deem them unprepared, unqualified, unworthy to communicate in this Ordinance alone; when as they deem them ſufficiently qualified, prepared, worthy to converſe with God, and the moſt regenerated Saints in all or any other publike Ordinances but this? Or by what divine warrant from Gods own Word, our Saviours, his Apoſtles, the Primitive Fathers, Chriſtians, theHarmony of Confeſſions, ſect. 14. Proteſtant Churches, or B • ſhop Jewels Doctrine or Practice, can they now over-rigidly exact • a more tranſcendent, ſerious, diligent, ſpecial examination, preparation, qualification, worthineſſe, fitneſſe, holineſſe in their people when they reſort to the Communion of the Lords Supper, than when they come to hear, read the word, faſt, pray, receive the Sacrament of Baptiſm, give thanks, or ſing praiſes unto God; or elſe ſeclude, or deem them for unworthy Receivers, who can eat or drink nothing but their own damnation? Yea, with what conſcience, reaſon, juſtice, can any Communicants neglect, refuſe, delay to receive the Lords Supper, upon this pretext alone, that they are wholly unworthy, unfit, unprepared only for this duty, when publikely adminiſtred in the Churches whereof they are members, and they there preſent at all or any other ſacred publike Ordinances, in which they then repute themſelves not unfit, unworthy, unqualified, unprepared to converſe with God, and communicate with other Chriſtians, but in this duty alone? Doubtleſſe the ſerious conſideration of Biſhop Jewels, St. Ambroſe, and St. Auguſtines words forecited, touching due preparation to all holy duties, with that of Chryſostom, If thon be not worthy to receive the Communion, then thou art not worthy to be preſent at Prayers: and of the Primitive Chriſtians daily communicating, as well as hearing and praying, will rectifie this common received Error both in Miniſters and People, now made the principal plea in barre, excuſe, juſtification, by the one magiſterially to ſequeſter, repell their Pariſhioners from the Lords Table, and by the people voluntarily to withdraw, debar themſelves from it, againſt Chriſts own precept and their bounden duties, to the prejudice, if not peril of their ſouls. Which I write not, to make any careleſſe or neglectful of due preparation when they repair to the Lords Table; but to ſtirr all up to a like conſcientious, holy preparation in all their publike or private approaches to God in other duties; to rectifie this common, ſuperſtitious, epidemical errour, that moſt think they are unworthy, unprepared for the Lords Supper only, even then when they deem themſelves not ſo for all or any other ſacred publike duties; and thereupon approach not to it when it invited, or ſo frequently as they ought; and that henceforth none may deem themſelves only worthy to receive the Lords Supper once or twice a year, but unworthy at all other ſeaſons, they being not worthy to receive it once a year, if they be not worthy every day, according to St. Ambroſe doctrine; Who writeth thus of the cuſtom of the Latine Church in his time (as Reply to Harding, p. 19. Biſhop Jewel records his words)Ambr. in 1 ad Timoth. c. 2. Non quotidi • . Every week we muſt celebrate the oblation, although not every day unto ſtrangers, yet for the Inhabitants; yea ſometimes twice in the week; who then as frequently received the Communion, as they heard the Word, or prayed, and deemed the ſelf-ſame preparation ſufficient for all three Ordinances then conjoyned, as unſeparable in point of uſual practice. The reaſon why Chriſt inſtituted the Sacrament of this Supper in the moſt common daily Elements of Bread and Wine, was, that ſo they might be commonly and frequently received by all at his Table for the ſpiritual nouriſhment of their Souls, as well as daily and frequently received for the nutriment of their bodies at their private Tables.

4ly. That Chriſt himſelf, his Apoſtles, the Primitive Fathers, Chriſtians, with all others who thus preſſed, practiſed the daily adminiſtring and receiving of the Lords Supper, reputed it a converting, as well as confirming Ordinance, Haec autem eſt commmunis Theologorum Doctrina, Sacramenta conferre Gratiam, vel faciendo, ubi non invenit factam, vel factam augendo. Noſtra Sacramenta dicuntur ſalvare, REGENERARE, &c. Bellarmin. Ameſii Bellarminus Enervatus, Tom. 3. l. 1. c. 4. begetting, quickning grace in unregenerate, as well as confirming, inoreaſing Grace in regenerate Chriſtians, as the Word read and preached doth. ThisDe Trinit. l. 3. c. 4. St. Auguſtines forecited words (For Chriſts Supper is a Sermon, and the Prieſt therein preacheth and uttereth the death of the Lord) with ſundry others, who ſtile it a viſible Word, a means of quickning and begetting Grace, &c. ſufficiently manifeſt, and I haveA Vindication of 4 Serious Queſtions, p. 39. to 48. Suſpenſion ſuſpended, p. 24. to 39. See Mr. Humſrey his Rejoynder to Dr. Drake. His 2. • indication of Free. Admiſſion to the Lords Supper, p. 32, 33, &c. Mr. Blake his Covenant ſealed, p. 204. 240. elſewhere proved at large. How dare then any Novellers, (Miniſters or others) deny it to any unconverted, unregenerated Chriſtians, as a meer deadly poyſon only to them; being the moſt probable, effectual lively means of their humiliation, compunction, regeneration, converſion unto God, preſcribed as the chiefeſt balſom, cordial to heal their wounded, ſin-ſick Souls, and ſupport their deſpairing, languiſhing Spirits? Or how dare any ſuch Souls, Spirits, Chriſtians (though laden, heavy laden with the greateſt Crimes) abſtain from this moſt Soveraign Medicin to effect and perfect their Spiritual cure, upon pretence of their own unfitneſs, unworthineſs, unpreparedneſs, when as the more dangerous, more deſperate, mortal their Wounds & Maladies are, the more & more ſpeedily they need, the fitter they are for this Spiritual Baſilicon, this heavenly Electuary, which theySee My Suſpenſion ſuſpended, p. 36, 37. Concordia Lutherana, p. 542. to 550. then moſt deferre, neglect, when they need it most, and would firſt be healed, cured by ſome other means before they reſort to this moſt precious healing Phyſick, which moſt effectually applies Chriſts paſſion, bloud, merits to their deſpairing dying Souls, of all other Ordinances whatſoever? If all, in deſperate, corporal wounds, diſeaſes, reſort preſently to the moſt effectual healing Medicaments, why not then in Spiritual likewiſe; but be enjoyned, perſwaded, enforced under pain of damnation to defer and forbear them?

5ly. That itBiſh. Jewels Reply, p. 11, 12, 13. 29. 69. Chryſoſtom. in Epheſ. Homil. 3. was the conſtant practice, duty of the Primitive Fathers, Biſhops, Paſtors, and of the Proteſtant Churches Miniſters in the beginning of Reformation to invite, excite and ſtirre up all their people, when backward, negligent, undevout, to the frequent constant rec • ption of the Lords Supper; reputing all ſuch who neglected this duty, to be malapert, impudent, unworthy of Chriſtian Communion, and rebuking, cenſuring, excommunicating them as ſuch, till they repented of this ſinne, as the premiſes largely manifeſt; together with that pathetical Exhortation in our Book of Common Prayer, preſcribed by the whole Church, Parliament of England to be uſed by all Miniſters, 5 & 6 E. 6. c. 1. 1 Eliz. c. 2. and read in Churches, when they ſhall ſee the people negligent to come to the Holy Communion; which I ſhall deſire all our Miniſters, and Negligent Communicants oft to read, ponder at their leiſures, for their better information and conviction. With what conſciences, reaſon, equity, Piety then, can any who profeſſe themſelves the only true faithful orthodox Miniſters of Jeſus Chriſt, (yea the holieſt and devouteſt Zealots of all others) now make it their chiefeſt buſines, their greateſt glory, praiſe, the argument of their ferventeſt zeal and devotion by preaching, writing, diſputing, not to exhort provoke, encourage, invite, compel their people to, but to dehort, deter, ſ • queſter, debar their Pariſhioners & others from the Lords Table, and their holy Communion with Chriſt and one another in this Ordinance, for whole moneths, yea years together;Mr. Rutherfords Divine Right of Church Gov. p. 252, 253, 254, &c. A Brotherly and Friendly Cenſure, p. 5, 6. Mr. Drake, p. 179, 180. Mr. Coll. and others. adviſing them to abſtain, fly from it, as a moſt certain deadly poiſon & damnation to their ſouls; and inſtead of diſcharging their Paſtoral duties in excommunicating all ſuch who prophanely neglect to repair to it, ſeclude, excommunicate themſelves, and all their Pariſhioners from it (though they earneſtly importune them to be admitted to it) month after month, year after year, againſt all Lawes of God and Man; and by moſt abſurd, unchriſtian, unreaſonable whimſical conceits, and pervertions of Scriptures, endeavour to juſtifie in Preſſe and Pulpit this their moſt ſacrilegious, unchriſtian, impious, Papal, Antichristian practi • e before all the world; An Antidote againſt 4▪ Dangerous Queſtions. A Brotherly and Friendly Cenſure Mr. Drake his Boundary to the Holy Mount. Mr. Collings, Mr. Saunders, and others. cenſuring all others as profeſſed Enemies to Reformation, Christs Covenant and Kingdom, Prophane, Licentious Libertius, Eraſtian Hereticks; Men of looſe Principles, void of piety, devotion, holineſſe, &c. who either concurre not with, or publikely oppoſe them in theſe their irreligious Innovations, and tyrannous uſurpations, diametrically contrary to the Doctrine, Practice of all former Chriſtian Biſhops, Paſtors, Miniſters, Churches, from the Apoſtles dayes till this day. The Lord now convince, rebuke, humble them for theſe their ſcandalous Practices, Publications, and reclame them for the future, for their poor oppreſſed peoples ſpiritual welfare, and our Churches future peace and ſettlement in theſe diſtracted times.

6ly. Biſhop Jewel, and Thomas Beacon, in their forecited paſſages, charge theſe particulars on the Church and Clergy of Rome, as antichriſtian Papal Practices, Innovations, Errors, Crimes, contrary to the inſtitution, doctrine, Practice of Chriſt, his Apoſtles, the Primitive Church, Fathers, Chriſtians, and of all reformed Proteſtant Churches, Miniſters; in which moſt of our Anabaptiſtical and Independent Miniſters, yea many Presbyterians now imitate, equal, and farre exceed them.

1. That the Cuſtom of the Popes Church and Popiſh Clergy is, uſually to adminiſter the Lords Supper to the People, but once or twice a year, by which means the commandement of Christ is broken, the Sacrament of Chriſt neglected, the death of Christ not ſo earneſtly remembred, the people become unthankefull, diſſolute in life, vice increaſeth, virtue decreaſeth. But how many Miniſters now amongſt us, not only neglect, but peremptorily refuſe to adminiſter the Sacrament to their Pariſhioners & people, ſo oft as once or twice every year at certain times; but not ſo much as once in two, three, or four yeares ſpace, or more, together? whereby all the forementioned ſins and evils are more multiplied amongſt us of late years, than formerly in times of Poperie: Herein therefore they are more inexcuſable and blame-worthy than the Papiſts, whom they exceed in this exorbitancy.

2ly, That the Pope and Popiſh Prieſts made the peoples negligence and undevotion in not reſorting daily and frequently to the Lords Supper, the rule of Chriſts religion, and Ground-Work of their private Maſſes. And inſtead of controuling, rebuking the people for not repairing conſtantly and daily to this Sacrament, they ſuffered them to perſevere and periſh in this their negligence; yea increaſed their negligence, and diſcouraged them from the holy Communion: whereas, were it a matter of Tithes or other payments, they ſhould be called upon, and not ſuffered in any wiſe to be negligent, neither ſhould their negligence stand for excuſe. And do not our Anabaptiſtical, Independent Miniſters, crept into many Pariſh Churches, and ſome Presbyterians likewiſe, make the peoples negligence, ignorance, unpreparedneſſe, undevotion, the very Ground-work of their caſting off and diſcontinuing all publike Communions in their Churches, there formerly celebrated every Month, or quarterly at leaſt, and to ſet up private Communions in their Conventicles and private Meetings to ſome few ſelected Proſelites like ſo many private Maſſes; yea, inſtead of exciting their Pariſhioners to the frequent conſtant receiving the Lords Supper, and reprehending them for their undevotion, backwardneſſe in reſorting to it, do they not foſter, incourage them in their Non-approaches thereunto; nay uſe all poſſible ſtrained Arguments to diſſwade, deter, debar them from the leaſt acceſſe unto it; though ſtrict and diligent in calling on them for their own Tithes, dues, wherein no negligence or plea muſt be admitted? O then do they not fully imitate, equal, yea exceed the Popes and Popiſh Prieſts herein, (who force all to communicate once a year at leaſt, under pain of Excommunication) under pretext of avoiding Popery and prophaneneſſe? The Lord ſet this home upon their Spirits, that they may reform it without delay.

3ly, That the Popes and Popiſh Priests debarred the people from reading the Scriptures, &c. upon this ground, that they be Dogs and Swine, and therefore ſhould not ſuch precious ſtones be laid before them. And do not many of our Minſters, upon this very Ground debar all their people from the Lords Supper, and juſtifie it inMr. Dr • k • , Mr. Collings, and others. Print and Pulpit, from Mat. 7. 6. Give not that which is holy to Dogs, nor caſt ye your Pearls before Swine, leſt they trample them under their feet, and rent you? Which was certainly never intended of the Sacrament of the Lords Supper (not then inſtituted) nor of ſuch who earneſtly deſire frequently to receive this Pearl, this holy thing, and are ready to rent their Miniſters for not delivering it unto them, whereas they would highly love, honour them, did they conſtantly give it to them, as they ought by Chriſts injunction, and the Primitive Fathers practice; But rather of heavenly admonitions, reprehenſions, Inſtructions given to excommunicated, obſtinate Sinners, who would be more exaſperated than reformed by them, as I haveA Vindication of 4 Serious Queſtions p. 38, 39. Four Serious Queſtions, p. 3. elſewhere proved at large, andMr. Humſr • ys Second Vindication of Free Admiſſion to the Lords Supper, Sect. 12. p. 71. &c. others very lately. And are they not then direct Popes, Papiſts herein, fighting with their Arguments againſt their own People, and Chriſts own ſacred Communion?

And here let me inform theſe Cenſorious Miniſters, who term and deem all thoſe baptized Chriſtians, whom they judge unregenerate, Doggs, and Swine; that theſe are no Scripture, Goſpel or Chriſtian terms, or Epethites becomming their Lips or Pens, but meer Anti-Scripture, ungoſpel, unchriſtian Reproaches, Revilings unbecoming their miniſterial Function, and Profeſſion of Chriſtianity, diametrically contrary to Gods, Chriſts, the Holy Ghoſts, the Prophets and Apoſtles language in holy Writ: Which in the Old Teſtament ſtiled all the circumciſed Iſraelites, and ſeed of Abraham, joyned unto him by external federal Covenant and profeſſion, though for the moſt part really void of ſaving Grace, and inward ſpirituall holineſ • , Exod. 22. 31. c. 19 6. Levit. 11. 44. c. 19 2. c. 20 7. Num. 15. 40. c. 16. 3. Deutr. 7. 6. c. 14. 2. 21. c. 26. 19. c. 28 9. Ezra 8. 28. c. 9. 2. Iſa. 6. 13. c. 62. 12. Dan. 8. 24. c. 12. 7. Holy men: A Kingdom of Prieſts, and an holy Nation, a peculiar people: an holy people unto the Lord thy God, a choſen ſpecial people unto himſelf above all the Nations which are upon the face of the earth; the holy ſeed: the holy people, the redeemed ones, Exod 3. 7. 19. c. 6. 7. c. 7. 4. c. 33. 15, 16. Levit. 20. 26 c. 26. 12. Deut. 9. 29. c. 10. 15. c. 29. 13. c. 32. 9. 43. 1 Sam. 2. 24. c. 12. 22. 2 Sam. 7. 7. 11. 23, 24. 1 Kings 8. 16. 36. to 52. c. 14. 7. 2 Kings 11. 17. 1 Chron. 17. 21, 22. c. 29 17, 18. 2 Chro. 6. 6. 24. 39. c. 23. 16. Pſal. 38 9. Pſal. 29 11. Pſ. 47. 9. Pſ. 50 7. Pſ. 68. 7. 22. Pſ. 77. 15. 20. Pſ. 78. 1. 20. 52 62. 71. Pſ. 79. 13. Pſ. 81. 11, 13. Pſ. 85. 2. Pſ. 94. 5. Pſ. 95. 7. 10. Pſ. 100. 3. Pſ. 106. 4. 40. Pſ. 111. 6. 9. Pſ. 135. 12. Pſ. 148. 14. Iſay 1. 3, 4. c. 3. 12. c. 5. 13. 25. c. 40. 1, 2. c. 58. 1. Jer. 2. 11, 12. 31, 32. c. 5. 26. 31. Ezech. 13. 9. 19. Dan. 9. 20. Hoſ. 4. 6. 8. 12. Joel 3. 3. Amos 7. 8. 15. c. 9. 13. Obad. 13. Mich. 2. 4, 8, 9, c. 3. 3. 5. c. 6. 2, 3, 5. Zeph. 2. 9, 10. Zech. 8. 7, 8. Gods people, the Lords people, the Lords portion and inheritance: his own people, the ſheep of his paſture; the people of the Lord of Hoſts; and that not only when they kept themſelves pure frō Idolatry, falſe worſhip, & other wickednes, but even when they were polluted with idolatry, falſe worſhip, all manner of pollutions, impieties, & plagued by God, puniſhed and carried away captive for their ſins, as the marginal Texts, with ſundry others teſtify. So all their Prieſts, Levites, Cities, (eſpecially Jeruſalem) are ſtiled holy, moſt holy to the Lord, the holy Court, though many of them were polluted, prophaned, defiled with all kind of wickedneſs and idolatry, Exod. 30. 29. Levit. 11. 44. c. 21. 6, 7, 8. Iſa. 52. 1. c. 64. 10. c. 1. 21. Neh. 11. 1. 18. Dan. 9. 24. Mat. 4. 5. and other Scriptures. Thus all the converted Jews and Gentiles under the Goſpel, externally profeſſing, embracing the faith of Chriſt, and baptized into Chriſt, are ſtiled Gods people, my people, by God himſelf in the Old Teſtament; Pſ. 110. 3. Hoſ. 2. 23. Zech. 13. 9. and likewiſe in the New, Rom. 9. 25. Holy, Holy Brethren, Saints, Saints by calling; a holy Generation, a Royal Prieſthood, a peculiar people; 1 Cor. 7. 14. 1 Theſ. 5. 27. Hebr. 3. 1. 1 Pet. 2. 5. 9. Rom. 1. 2. 1 Cor. 1. 2. 2 Cor. 1. 1. c. 13. 13. Eph 1. 1. 15. c. 6. 18. Col. 1. 2. 26. Philem. 5. yea they are ſaid to be in Chriſt as branches in the vine, Iohn 15. 1. to 9. ſanctified with the bloud of the Covenant, Heb. 10. 29. To be redeemed by Chriſt, 2 Pet. 2. 1. yea reputed Members of the viſible Churches of God, and of the Saints, though the major part of them be not really ſanctified, & defiled with manifold ſins, 1 Cor. 1. 2. c. 14. 17. to 34. c. 14. 23. 33. Acts 20. 28, 29, 30. 1 Theſſ. 1. 1. c. 5. 14. 2 Theſſ. 1. 1. c. 3. 6. to 16. Rev. 2. 4, 5. 14, 15. 20. c. 3. 1. &c. 4. 14, 15, 16. compared together, to omit many other like Texts. And ſuch as theſe, even when they fall into ſcandalons ſinnes, are to be reſtored with the spirit of meekneſſe, and to be admoniſhed as Chriſtian BRETHREN, and not reputed Enemies, Dogs, or Swine, Gal. 6. 1, 2. 2 Theſſ. 3. 6. to 16. being ſtill our Brethren in Chriſt, till either actually apoſtatized from the Profeſſion of Chriſt, or actually caſt out of the Church by excommunication for groſſe ſcandalous Crimes, as the New Testament ever ſtiles them. Let them therefore henceforth beware how they ſtile any Chriſtians, who frequent the publick Ordinances, and profeſſe the faith of Chriſt externally as well as themſelves, Dogs or Swine, or uſe them as ſuch by ſecluding them from the Sacrament, though they joyn with them in all other ſacred ordinances, as their Chriſtian Brethren, and fellow Members of the Church of Chriſt.

4ly. That the Pope himſelf and his Cardinals doe ſcarcely communicate once in a year, but are as negligent and as undevout therein as the most part of the people, And are not many of our Miniſters now more negligent and undevout herein, than the Pope himſelf and his Cardinals, or moſt part of the Popiſh people under them? in that they do ſcarcely communicate not only once in a year, but ſcarce in many years together in publike in their Churches? And that not out of bare negligence, as they, which is bad; but out of mee • deſign, to deba • re all their people from the Lords Supper likewiſe, leſt they ſhould participate with them at the Lords table, which is far more impious, deteſtable both to God and Man.

5ly, That the Pope and Popiſh Prieſts think that any man, be he never ſo great a ſinner may pray to God, and reſort to other Ordinances; only they think a Sinner may not receive the Holy Communion. And is not this the very Doctrine, Opinion, thought of many of our Miniſters now, who deny, debar their people the Lords Supper, and yet admit them freely to all other Ordinances of Prayer, Preaching, &c? Yet this muſt be no Popery, forſooth, in them, but new Evangelical light ſent down from heaven of late into their hearts.

6ly, That Mr. Harding and the Popiſh Prieſts, write, profeſſe, That the feaſt of the Lords Supper is common, all are invited, but they only received to it thoſe who are diſpoſed and proved; that is, after they have been examined by, and made an Auricular Confeſſion to their Prieſts, and been adjudged by them worthy to communicate. But yet many of our Pariſh Prieſts and Miniſters now, are far worſe than theſe Popiſh Prieſts herein: For many of themMr. Rutherford, Divine Right of Church-Gov. p. 280. Dr. D •• k • s Bound • y, Mr. Collings Suſpenſion. deny this Feaſt to be common; but peculiar only to the true regenerate Saints: they invite not all unto it, but ſuch alone who have ſaving faith and grace within them; Yea, they invite not ſuch of their Pariſhioners to this feaſt for whole years together; but deny them their portion in this heavenly banquet, for fear ſome unregenerate ones ſhould thereby intrude into this feaſt together with them. Neither will others of them admit any to this feaſt, unleſſe they, on their now Presbyteries Dr. Drakes Boundary, p. 113, 114, 115, &c. See Mr. Hum • ryes Rejoynder to it, p. 159, 160, &c. firſt examine them touching their lives, faith, knowledge, Graces, viſible worthineſs, and adjudge them upon trial to be well diſpoſed and provided to eat of this heavenly feaſt; for which they have neither precept nor preſident in Scripture, but only from theſe Popiſh Prieſts, whoſe language, practice they imitate. And ſuch as will not ſubject themſelves to this their Tyranny (as Biſhop Jewel terms it) muſt no wayes be admitted, but ſecluded from Chriſts Table by theſe Servants, though their Lord himſelf invites, commands them to reſort thereto. Yea (which is a ſtrain beyond all Popiſh Tyranny of this kind:) Some Miniſters have refuſed to try or examin thoſe Pariſhioners who have freely offered to put themſelves upon their ſtricteſt Inquiſition and Scrutiny, or adminiſter the Sacrament to them, or to thoſe they every way thought fit, worthy to receive it, peremptorily denying it to them moneths after moneths, and year after year, (though importuned by all Chriſtian means to adminiſter it) upon this moſt unrighteous, untheological, unchriſtian ground, That if they ſhould admit them to the Sacrament, which was of right due unto them, then others of their unregenerate Pariſhioners would croud in amongſt them, and claim it likewiſe as their due. Thus the children muſt be kept from this their daily, monthly ſacred bread, becauſe the Dogs (as they prophanely term all other Chriſtians at large) ſhould Mat. 15. 27. not ſo much as gather up any of the Crumbs that fall from the Lords Table. Yea, moſt of our Anabaptiſtical, and Independent Miniſters, who have got into our Parochial Cures, of purpoſe to enjoy the Glebes, Tithes, (though they diſavow Parochial Congregations as unevangelical, and antichriſtian, which then in conſcience they ſhould not accept, for filthy Lucres ſake alone, and willingly reſign to others) are ſo tranſcendently peccant and ſuper-tyrannical herein, that they will upon no terms or intreaties whatſoever adminiſter the Lords Supper to the beſt, the holieſt Saints of God, whoſe graces they cannot but approve (nor yet baptize their Infants for the moſt part) unleſſe they will firſt new-mould themſelves into their Anabaptiſtical Societies, or Independent Church-models, the neglect or refuſal whereof alone, (I know not by what warrant from Chriſt or his Apoſtles) they make a ſufficient ground for ever to debarr them from this Sacrament, though never ſo worthy, ſo prepared otherwiſe, to receive it.Iſay 1. 2. Hear, O Heavens! Hearken, O Earth, and bluſh, tremble at theſe monſtrous Sacrilegious Impieties, theſe ſuper-tranſcendent Papal Tyrannies, and worſe than Antichriſtian Exorbitances, which have rendred many who profeſſe themſelves the eminenteſt Protesta • t Miniſters, and Saints of the higheſt Claſſis, more injurious, undevout, unrighteous, uncharitable, and tyrannical herein, than Popes (Extrav. de Conceſſione Praehendâ, &c. in Gloſſa. Reply to Harding, p. 234. In illis quae v • l • , eſt ei proratione voluntas, and that there is no other reaſon to be yielded of his doings, but only this, Qu • a ipſe voluit, being now verified of them, as well as formerly of the pope) or Popiſh Shavelings. The ſerious conſideration whereof ſhould make them execrate theſe their Popiſh Exorbitances, and repent in duſt and aſhes for the • .

7ly, That Popiſh Prieſts from the Name and Nature of the Communion argue thus point-blank againſt both. It is called Communio: Ergo, it muſt be private: Ergo, it may be received of one alone, &c. And do not many of our Miniſters now argue thus, or more abſurdly than they? It is called Communio, becauſe formerly received by all Chriſtian Congregations together in Common: Ergo, It may, it muſt now be wifully diſcontinued and laid aſide for ſundry years together: Ergo, none but Saints and ſegregated Conventicles must receive it together in private; Ergo, none that are not of our private Church-way or Congregation muſt receive it from or with us: Ergo, neither the Pariſh Prieſts, nor any whole Parochial Congregations may or ought of right to receive it all together in the publick Church now, as they did heretofore.

8ly, That the Popiſh Prieſts (though they adminiſter this Sacrament but commonly once a year to the people) yet d •• m it a Cru •• injury, a thing contrary to the examples and godly Ordinances of the Pr • mitive Church, to deny the Lord • Supper to private perſons on their death or ſick beds who deſire it. And therefore would rather deliver it alone to the ſick perſon, without the Prieſts communicating with him, contrary to the nature and inſtitution of the Communion, than ſuffer the party to die in diſcomfort, and be ſwallowed up in deſpair without it. But many of our Miniſters are now ſo cruel, and hardhearted to their Pariſhioners, that they will upon no terms or intreaties, daily frequently, or yet at all deliver the Communion publikely to them in the Church in their healths, that ſo they might not ſtand ſo much in need of it in their ſickneſs, asReply to Harding, p. 24. 100. Biſhop Jewel adviſeth (to prevent this Popiſh Miſchief) and the Primitive Chriſtians, Fathers practiſed: Neither will they adminiſter or ſend it privately to them at their deaths, as the Primitive Fathers did, even to excommunicate perſons on their death-beds, to comfort their hearts, ſtrengthen their faiths, and keep their ſouls from ſinking in deſpair. In this therefore they are more uncharitable, injurious, tyrannical, than the very rigideſt Popiſh Prieſts and Popes unto their People.

9ly, ThatBiſhop Jewels Reply to Harding, p. 12, 13, 18. & Defence of the Apology, p. 226. the Popes and Popiſh Prieſts having diſcontinued the daily Communion of the Lords Supper with the people, have inſtead thereof ſet up Private Maſſes, wherein the people stand by only as Ga • ers, and Spectators onely of the Prieſts eating and drinking; but yet must not eat, drink, or communicate with them at the Altar or Lords Table, they • either calling them thereto by words or geſtures, nor having any preparation for them if called: making them believe the hearing and ſeeing of what they do is ſufficient: whereby they increaſe the Negligence of the people, and diſcourage them from the Holy Commnion. Which Practice, though meerly Popiſh and Antichriſtian; Biſh. Iew • l ibid. p. 3. to 12. 279, 280, 281. 365, 366. contrary to the precept and practice of Chriſt and his Apoſtles, the Cuſtom, Doctrine, Canons of the Primitive Fathers, Churches; the Harmony of Confeſſions, ſect. 12. 14. Confeſſions, Articles of all forein Churches, and of the Artic. 25. Church of England, profeſſedly condemned, declamed againſt by the Exhortation preſcribed in the Book of Common Prayer, ratified by ſundry Acts of our Proteſtant Parliaments, by Biſhop Jewel, and all former Proteſtant orthodox Writers; Yet Dr. Drake in his Antiquaeries, Preface, & p. 6. and his Boundary to the holy Mount, p. 160, 161, &c. herein plays the down-right Pope & Popiſh Prieſt, not only in imitating, but thus juſtifying, pleading for this Practice, as fit to be introduced in all our Proteſtant Churches. Scandalous Perſons, yea Heathens may be preſent at the Lords Supper, and all Sacramental actions, and that with a great deal of profit. The fruit of the viſible and audible Word may here be attained by bare preſence, &c. But they muſt not be admitted to, but debarred from the participation of the Sacramental Bread and Wine. Mark his reaſon. By preſence, benefit may be gained; but the Danger of eating and drinking unworthily cannot be incurred without actual receiving. A better ſolider Argument for Private Popiſh Maſſes, if true, than any produced by Mr. Harding, Bellarmine, or any Romiſh Pope or Prieſt. In which paſſage he proclaims open war, againſt theMat. 26. 26, 27. Mar. 14. 22, 23. 1 Cor. 11. 23, &c. Institution, Practice, Doe this, &c. of our Saviour; who inſtituted this Sacrament, not to be Gazed upon, but eaten and drunken by all preſent, admitted no bare Spectators, but Gave it to ALL his Diſciples: Yea he therein bids defiance to the Holy Ghoſt and St. Paul himſelf, 1 Cor. 10. 2, 3, 4. 16, 17. c. 11. 22. to 34: to theGregor. dial. l. 2. c. 23. Biſhop Jewels Reply to Harding, p. 365. Mr. Fox Acts and Monuments, Vol. 3. p. 1, 2. Ite Miſſa eſt, Qui non communicat det locum, Custom, Doctrine of the whole Primitive Church, Fathers, Chriſtians, as Biſhop Iewel will at large inſtruct him; and more particularly to the 25 Article of the Church of England. The Sacraments were not ordained of Chriſt to be gazed upon, or to be carried about, but that we ſhould duly uſe them. And this Exhortation, Reſolution in our Engliſh Liturgy. Whereas you offend God ſo ſore in refuſing his holy Banquet, I admoniſh, exhort, and beſeech you, that unto this unkindneſſe you will not adde any more. Which thing you ſhall do (let this Doctor and others mark it well) if ye ſtand by as Gazers, and lookers on thoſe that do communicate, and be not partakers of the ſame your ſelf, this makes the fault much greater, and is a further contempt, having the Myſteries of Chriſt in deriſion. Is it not ſaid, Take ye and eat, Take and drink ye all of this? With what face then will ye hear theſe words? Will not this be a neglecting, deſpiſing and mocking the Teſtament of Ieſus Chriſt, &c? Wherewith other Harmony of Confeſſions, ſect. 14. Protestant Churches in their very confeſſions accord; And St. Chryſoſtom long before them, ad Ephe •• o • , Hom. 3. Whoſoever standeth by, refuſing to communicate, is wicked and ſhameleſs, and unworthy to be partaker of the Prayers. Thou wil • ſay I am unworthy to be partaker of Chriſts Myſteries; thou art then unworthy to be partaker of the Prayers. Thou maiſ • no more ſtand here, th • n one of the Catechumeni, or Novices, that was never Chriſtened. Thus, Dum ſtulti vitia vitant in contraria currunt: This New Doctor will on no means admit ignorant, ſcandalous, or unregenerate Chriſtians to receive the Sacrament; for fear they ſhould eat and drink their own damnation: but yet defines, they may be preſent at it, and all the Sacramental actions, without receiving; and that too with a great deal of Profit; What, I pray? To make their fault much greater, to commit a further contempt, than if they unworthily received them; by having the Mysteries of Chriſt in deriſion, and neglecting, deſpiſing and mocking the Teſtament of Jeſus Chriſt; as our whole Church reſolves, againſt this his Popiſh Whimſy, contradictory to it ſelf: For if they may ſee and hear the Sacramental actions and adminiſtrations worthil • , and with a great deal of profit; no doubt they may alſo receive it with much more profit and comfort too: and it will Nonplus this grand Rabbi to reſolve us, how any can be a fit, a worthy, a profitable Auditor and Spectator of this Sacrament; and yet an unfit, unworthy, unprofitable, yea damned Receiver. Let him therefore not diſown, retract this his Popiſh Dotage, Contradiction, Abſurdity, to which he is driven, to avoid the dint of myIn my 12. Queries. My Vindication of 4 Serious Questions; And Suſpenſion ſuſpended. former Arguments, againſt his abſurd new-found Suſpenſion and excommunication of men, by way of Church cenſure for notorious Scandals, only from the actual reception of the Lords Supper; but not from being Spectators at it, and freely admitting them as unexcommunicate true Churchmembers to all other Ordinances, without the leaſt ſecluſion from them: For which Mr. Iohn Humfrey hath ſince ſufficiently ſchooled him, in his Rejoynder to his Boundary.

10ly, That the Popiſh Prieſts having aboliſhed daily, weekly, frequent Communions together with their people in the Church, who ought to receive the Sacrament, and remember the death, Paſſion of our Saviour, as often as the Prieſts themſelves, do yet (to keep a perpetual remembrance of Chriſts death) oblige themſelves to ſay Privase Maſſes daily, communicate alone without the people, and offer up Chriſt daily in ſacrifice to his Father, wherein appeareth their wanton folly, that they may do, and are commanded to do, they will not doe; but that they cannot do, that they will needs do. And is not this the wanton folly of our Anti-Communion Miniſters now? That they may lawfully, and are commanded to do, (to adminiſter the Communion frequently, conſtantly to all their people) they will by no means do, but argue, plead, preach,Dr. Drakes Boundary. Mr. Collings in his Suſpenſion. write againſt it: But that themſelves confeſſe they cannot, nor ought to doe, that they will needs do, in deſpight of God and Men, even Pope▪ like,Primum l • gant, deinde cauſas in cos quaerunt. Cyril. in Johan. l. 12. c. 45▪ Iuſt. • yd • ord Law: Iew • ls Reply to Harding, p. 358 without any articles, hearing, conviction, and before any judicial Suſpenſion, Excommunication, by any Claſſis or Eccleſiaſtical • udicature, against all or any of their Pariſhioners, excommunicate, and keep back all, or the Major part of their Pariſhioners from the holy Communion for ſundry months, years together, by their own lawleſſe, Arbitrary, Tyrannical uſurpations, without any lawfull Authority from God or Man; and will neither receive it alone themſelves, as the Popiſh Prieſts do, nor ſuffer their people to receive it with them, to keep a perpetual remembrance of Chriſts death; thereby incurring that Cenſure of Tertullian, de Reſurrectione carnis, Haretici ex conſcientia infirmita • is ſuae nihil unquam tractant ordinari • ; yea that juſt Wo and Cenſure denounced by our Saviour, Mat. 23. 11. Luke 11. 52. Woe unto you Scribes and Phariſes, Hypocrites, for ye ſhut up the kingdom of heaven againſt men: for you neither go in your ſelves, neither ſuffer ye them that are entring to go in: or, them that were entring in, ye hindered and forbad; as Luke renders it. The Lord give them now Gr • ce to diſcern and reform this their perverſe, Phariſaical Pride, Hypocriſie, and Tyranny, yea Enmity against the Memorial of our Saviours paſſion: for it deſerves no milder Titles, being ſuch in reality.

11. That the Popiſh Prieſts require a more extraordinary, tranſcendent holineſſe, worthineſſe, examination, confeſſion of ſins, preparation, and qualification in ſuch Chriſtians as they admit to the Lords Supper, than they exact from them in their approaches to God in any other holy Ordinances and Duties of his worſhip, (be it Prayer, hearing or reading of Gods word, Faſting, Thankſgiving, ſinging of Pſalms, Baptiſm, and the like;) And that upon this conceit,Mr. Harding againſt Jew • l: See • is D • fence of the • ipology, p. 263▪ 264. •• ſſ • le Romanum, Pontificale Romanum, Ho • ae • eatae Mariae; L • deſma his▪ catechiſm. Bel • armine, De Veneratione Euchariſtiae. Biſhop Jewels Reply to Harding, p. 283, 284. Ameſius Bellarmin. Enervatus, Tom. 3. l. 4. c. 8 that it is more ſacred and divine, than any other Ordinance whatſoever. For there it is, Hoc eſt Corpus meum; there we eat and drink (ſay they) the very Body and Bloud of Chriſt it ſe • f, and ſo converſe more immediately with Christ and God himſelf, than in any other Ordinance. Which ridiculous Popiſh dream of Tranſubstantiation, as it • iſh. Iewels Reply to Harding, p. 282, 283, 284. 305, 306. 453. Biſhop Morton againſt Maſſe-Ceremonies. uſhered i • their elevation, Adoration of the Sacrament, proſtration, kneeling, bowing to it and their Altars, with other various Papal Superstitions and Idolatries; ſo it firſt introduced this Suſpenſion, Excommunication of Chriſtians from the Lords Table only (now ſo eagerly conteſted for by Anabaptists, Independents, and overrigid Presbyterians) though freely admitted to all other Ordinances of Gods publike worſhip, and that extraordinary, tranſcendent, ſpecial Worthineſſe, Holineſſe, Self-examination, Preparation, Fitneſſe, which they appropriate to this Ordinance alone, to make men worthy Receivers, yet never preſſe upon them to make them worthy Petitioners, Hearers, Readers, Thanksgivers, Meditators; introduced firſt by Popiſh Prieſts after Tranſubſtantiation, as an appendent, or conſequent of it; but not known, practiſed in Chriſts Church before, in the primitive pureſt times (as the premiſes evidence) when they received the Lords Supper every day when they met together to pray, or hear the word: Which as it hath bred a ſtrange Schiſm between the Sacrament and Ordinances of God themſelves, as if the Lords Supper were far holier, and Chriſt more really, immediately, and in another manner preſent therein, than he is in Baptiſm, Prayer, or the Word preached; when as in truth, Gods Sacraments, Ordinances are all of equal holineſſe, and God the Father, Sonne and holy Ghoſt equally preſent with us, and as immediately converſed with by us in them all, as in the Lords Supper; as is undeniably evident, by Eccleſ. 5. 1, 2. 1 Cor. 10. 2, 3, 4 Mat. 28. 19, 20. Acts 10. 33. 44. 47. Iohn 6. 29. to 66. compared with 2 Chr. 6. 19. to 42. Pſ. 16. 11. Pſ. 27. 4, 8. Pſ. 17. 5. Pſ. 65. 4. Pſ. 84. Pſ. 95. 2. Pſal. 100. 1, 2, 4. Pſ. 105. 4. Pſ. 132. 14. Pſ. 140. 13. Iſay 26. 8, 9. c. 6. 3, 5. c. 64. 1. 5. Jer. 30. 21. Mat. 7. 6. 1 Cor. 9. 13. 2 Tim. 3. 15. Rom. 6. 3, 4, 5. c. 1. 16, 17. Gal. 3. 1, 2. 27, 28. By theſe paſſages of the Fathers, cited byDefence of the Apology of the Church of England, ch. 14. diviſ. 2. p. 260, 261, 264. Biſhop Iewel againſt Harding, who charged him with too Groſſe an Errour, in making the preſence of Christ in Baptiſm, like to his preſence in the Supper. In Johan. Tract. 50. Saint Auguſtine ſaith, Habes Chriſtum in praeſenti per Baptiſmatis Sacramentum: Thou haſt Chriſt in the time preſent by the Sacrament of Baptiſm.In Epiſt. ad Epheſ. Hom. 20. St. Chryſoſtom ſaith, In the Sacrament of Baptiſm, we are made fleſh of Chriſts fleſh, and bone of his bones. Super Miſſus eſt. Hom. 3. Saint Berna • d ſaith, (of Baptiſm) Lavemur ſanguine ejus; Let us be waſhed with his bloud.In Serm. de 4 Feria, c. 1 L • o ſaith, Thou art waſht in the bloud of Chriſt when thou art baptized in his death. By theſe few, (writes Iewel) it may appear, That Chriſt is preſent at the Sacrament of Baptiſm, even as he is preſent at the holy Supper, unleſſe ye will ſay, We may be made Fleſh of Chriſts fleſh, and be waſht in his bloud, and be partakers of him, and have him preſent without his Preſence: Therefore Chryſoſtom when he hath ſpoken vehemently of the Sacrament of the Supper, he concludeth thus; Sic et in Baptiſmo; Even ſo it is alſo in the Sacrament of Baptiſm. The Body of Chriſt is like wiſe preſent in them both. And for that cauſe Beda in 1 Cor. 10. Beda ſaith▪ Nulli eſt aliquatenus ambigendum, tunc unumquemque fidelium Corporis Sanguiniſ que Dominici participem fieri, quando in Baptiſmate Membrum Chriſti efficitur. No man may doubt, but every faithfull man is then made partaker of the Body and Bloud of Christ, when in Baptiſm he is made the Member of Christ. And whereas Mr.Reply to Harding▪ p. 284. Harding and others advanced the Dignity of the Lords Supper, above Baptiſm and the Word, and ſeclude thoſe from it, whom they admit to the other, upon this Ground; That thoſe who eat and drink the Lords Supper unworthily, eat and drink judgement to themſelves, not diſcerning the Lords body: Thereto Biſhop Iewel replyes, St.In Malac • i. c. 1. Ierom ſaith, Dum Sacramenta violantur▪ ipſe cujus Sacramenta ſunt, violatur. When the Sacraments be miſuſed, God himſelf, whoſe Sacraments they be, is miſuſed. And St. Auguſtine ſaith, Qui indigne accipit Baptiſma, Iudicium accipit, non Salutem, Who ſo receiveth Baptiſm unworthily, receiveth Iudgement, (or Damnation) not Salvation; as well as he who receives the Lords Supper unworthily. Yea, Chriſt himſelf when he ſent forth his Diſciples to preach and baptize, Mar. 16. 15, 16. ſaid unto them, Go ye into all the world, preach the Goſpel to every Creature: He that believeth (the Goſpel preached) and is baptized, ſhall be ſaved; he that believeth not ſhall be damned: To which he ſuperaddes Mat. 20. 14, 15. c. 11. 20. to 25. Mar. 6. 11. And whoſoever will not receive you, nor hear your words, when ye depart out of that houſe or City, ſhake off the duſt of your feet; Verily I ſay unto you, it ſhall be more tolerable for the Land of Sodom and Gomorrah in the day of judgement, than for that City. 2 Cor. 2. 15, 16. For we are unto God a ſweet ſavour of Christ (in preaching the Word as well as adminiſtring the Sacraments) in them that are ſaved, as in them that periſh: To the one we are the ſavour of death unto death; and to the other we are the ſavour of life unto life. By which it is apparent, that there is as much danger, judgement, damnation incurred by every man by his unworthy receiving of Baptiſm, and unprofitable hearing and contemning the Word preached, as by his unworthy receiving the Lords Supper; as alſo by his unworthy praying, which is an abomination unto the Lord, and turned into ſinne, Pſal. 109. 7. Prov. 28. 9. Iſa. 66. 3. Upon which account all unregenerate, ignorant, impenitent, ſcandalous perſons ſhould be totally ſecluded from Baptiſm, preaching, hearing of the Word and Prayer, as well as the Lords Supper by our Miniſters. So this Erroneous Popiſh opinion (refuted at large by Dr. Ames, in his Bellarminus Enervatus, Tom. 3. l. 1. c. 4. De Saramentorum Comparatione) hath ſevered the ordinary daily uſe of the Lords Supper uſed in the Primitive times, from the ordinary publike Prayers, and preaching the Word; which it alwaies accompanied in the beſt and pureſt times; and ingendred a world of unneceſſary, unchriſtian Controverſies, Schiſms, Sect; in the Church of God, eſpecially in our own, of later times. And therefore ought now to be duely conſidered, reformed, exploded, as well as that Monſter of Tranſubstantiation, which originally introduced theſe fond ſuperſtitious Popiſh Errors, that now ſo much intoxicate the brains, perplex the conſciences both of Proteſtant Miniſters and People, and are like to prove our Churches ruine. The Church of England in her 13 Article, with our Proteſtant Writers, Divines, doe all Generally condemn the Popiſh doctrine of Merit of Congruity; Yet moſt of them now really embrace, juſtify,(f) See Biſhop Jewels Reply to Harding, p. 283, 284, &c. preach, teach, print it, in their extraordinary Preparations for the Lords Supper. They all generally now teach and exact, a viſible, or real worthineſſe, as abſolutely neceſſary for every Communicant; (g) Dr. Drake his Boundary, Mr. Collings. Mr. Rogers, Of Preparation to the Sacrament. The Practice of Piety, touching Preparation for the Sacrament. • ntidote againſt 4. Qeſtions. without which, he muſt in no wiſe approach to the Lords Supper, for then it will certainly prove meer poyſon to him, and he ſhall only eat and drink thereat his own damnation. But if he be ſo really, ſo viſibly worthy and prepared, as they preſcribe and require hi • to be, then he may certainly aſſure himſelf, that God will accompany this ordinance with his special preſence, Grace, bleſſing, ſo as he ſhall aſſuredly reap much Grace, encreaſe confirmation of his Faith, Ioy, Peace, Aſſurance, and all other Graces by it. Whether this be not the Popiſh Schoolmens meriting Grace of Congruity; (h) Bonavent. in 3. Sent. diſt. 4. art. 2. qu. 2. and others thereon. Summa Angelica, Tit. Meritum. and tying of Gods Grace, Spirit, to our Worthineſſe, Merits, Preparations, for our own inherent Worthineſſe and Preparation ſake, let all judicious Proteſtants reſolve? Verily, when I ſeriouſly ponder that Memorable Paſſage of Martin Luther in his Greater Catechiſm,Concordia Lutherana, p. 242. to 252. That this Sacrament was not inſtitnted for thoſe that are worthy, and purely clenſed, from their ſins, but clean contrary, even for miſerable and wretched ſinners, ſenſible of nothing but their own unworthineſſe, Therefore let ſuch a one ſay; Lord, I would very willingly be worthy of this Supper: but yet I come unto it, induced by no worthines of mine own, but truſting on thy Word alone, becauſe thou haſt commanded me to come, &c. For the Sacrament is not to be looked on as an hurtfull thing, Nota. from which we ſhould run with both our feet, but as a ſaving and wholeſome Medicin, which may heal thy diſeaſes, and give life both to thy Soul and Body. Why then do we ſo ſhun it, as if it were a Poiſon, which being received would bring preſent death unto us? Yea, but ſome may ſay, I am not ſo ſenſible of my ſins and unworthineſſe as I ſhould be. To ſuch as are in this condition I can give no better advice, than to look into their own hearts, and to ſee whether they be not fleſh and blood, and may not ſay with Paul, Rom. 7. I know that in me, that is, in my fleſh, dwelleth no thing that is good. In ſumme, by how much leſſe ſenſible thou art of thy ſins and defects, the more reaſons thou haſt of comming, and frequent ſeeking Help and Phyſick And when I conſider theſe Paſſages in the Practice of Piety; (ſo much approved by all our Divines, and pious Chriſtians) concerning the due manner of Practicing Piety in receiving the Holy Supper of the Lord, Edit. 31. p. 402. 435. That no man living is of himſelf worthy to be a Gueſt at ſo holy a Banquet. The Rules there preſcribed, How to conſider and perceive our own unworthineſſe, by examining our lives according to Gods Commandement: With theſe enſuing Meditations preſcribed to every Communicant to ponder, both before and at this Sacrament,Page 451, 452, 453. Ponder then, with what face dareſt thou offer to touch ſo holy a body, with ſuch defiled hands; Or to drink ſuch precious blood, with ſo lewd and lying mouths; Or to lodge ſo bleſſed a Gueſt, in ſo unclean a Stable: For if the 1 Sam. 6. 19. Bethſhemites were ſlain for but looking irreverently to the Ark of the Old Teſtament; what judgement maiſt thou juſtly expect, who with ſuch impure eyes and heart, art come to ſee and receive the Ark of the New Teſtament, in which Col. 2. 39. dwelleth all the fullneſſe of the Godhead bodily? &c. If John Baptiſt (the holieſt man that was boru of a woman) thought himſelf Mat. 3. 11. unworthy to bear his ſhooes; O Lord, how unworthy is ſuch a prophane wretch as thou art, to eat his fleſh, and to drink his precious bloud? If the bleſſed Apoſtle St. Peter, ſeeing but a glympſe of Chriſts almighty power, thought himſelfLuke 5. 8. unworthy to ſtand in the ſame boat with him; How unworthy art thou to ſit with Chriſt at the ſame Table, where thou maiſt behold the infiniteneſſe of his Grace and Mercy diſplayed? If the Matt. 8. 8. Centurion thought that the roof of his Houſe was not worthy to harbour ſo divine a Gueſt; What room can there be fit under thy Ribbs for Chriſts Holineſſe to dwell in? If the Mal. 9. 20. 21. bloud-iſſued ſick woman feared to touch the hem of his garment; How ſhouldeſt thou tremble to eat his fleſh, and to drink his All-healing bloud. Yet if thou comeſt humbly in Faith, Repentance and Charity, abhorring thy ſins paſt, and purpoſing unfeignedly to amend thy life henceforth, let not thy former ſins affright thee; for they ſhall never be laid to thy charge, and this Sacrament ſhall ſeal unto thy Soul, that all thy ſins and the judgements due unto them, are fully pardoned, and clean waſhed away by the bloud of Christ. For this Sacrament was not ordained for them who were perfect, (or worthy) but to help penitent ſinners unto perfection. Chriſt Mat. 9. 12. 13. c, 11. 28. came not to call the righteous, but ſinners to repentance. And he ſaith, The whole need not a Phyſician, but they that are ſick. Theſe hath Chriſt called, and when they came, them he ever helped; witneſs the whole Goſpel, which teſtifieth, that not one ſinner who came to Chriſt for Mercy, went ever away without his errand. Bath thou likewiſe thy ſick ſoul in this Fountain of Chriſts bloud; and doubtleſſe, according to his promiſe, Zech. 13. 1. thou ſhalt be healed of all thy ſinnes and uncleanneſſe. Not Sinners therefore, but thoſe who are unwilling to repent of their ſinnes, are debarred from this Sacrament, &c. Ibid. p. 458 I am in a word a Rom. 7. 14. 24. carnal creature, whoſe very ſoul is ſeal'd under ſin; a wretched man compaſſed about with a body of death; Yet, Lord, ſeeing thou Mat. 9 13. c 11. 28. c. 22. 1. &c. calleſt, here I come; and ſeeing thou calleſt ſinners, I have thrust my ſelf in among the reſt; and ſeeing thou callest All, with their heavieſt loades, I ſee no reaſon why I ſhould ſtay behind. O Lord, I am ſick, and whether ſhould I go but unto thee, the Phyſician of my Soul? Thou haſt cured many, but never didſt thou meet with a more miſerable Patient, &c. And why ſhould I doubt of thy Good will, &c? With this further paſſage,Ibid. p. 408. But then thou wilt ſay, It were ſafer to abſtain from comming to the holy Communion, than to reſort unto it. Not ſo: For God hath Nam. 9. 11. Heb. 2. 9. Mat. 22. threatned, to puniſh the wilfull neglect of his Sacraments with eternal damnation. And it is the commandement of Chriſt, Mat. 26, 26 1 Cor. 11. Take, eat, doe this in remembrance of me; and he will have his Commandement under the penalty of his Curſe obeyed. And ſeeing this Sacrament was the John 13. 1. greateſt token of Chriſts love, which he left at his end to his Friends, whom he loveth to the end; therefore the neglect and contempt of this Sacrament, muſt argue the Heb. 10. 28, 29. contempt and neglect of his Love & Bloudſhedding; than which no ſin in Gods account can ſeem more haynous; Nathing hinders why thou maiſt not come freely to the Lords Table; but becauſe thou wouldeſt rather want the love of God, then leave thy filthy ſins. O come then, but come a Gueſt prepared for the Lords Table: Seeing they are • poc. 19. 9. bleſſed who are called to the Lambs Supper. And when I further obſerve the ſeveral paſſages of like nature in others of our Writers, touching this Sacrament; with this Confeſſion of our ſinnes in our Engliſh Liturgy; And this acknowledgement, We do not preſume to come unto this thy Table, O Lord, truſting in our own worthineſſe, but in thy great and manifold Mercies: we are unworthy, O Lord, to gather up the crumbs under thy Table, &c: even then when we approach unto this Supper; With thoſe paſſages preſcribed in the Exhortation before this Sacrament, to be uſed by all our Miniſters to their People when they ſee them negligent to come to the Holy Communion: When God calleth you, be not you aſhamed to ſay, I will not come, &c? I for my part am here preſent, and according to mine Office, I bid you in the Name of God, I call you in Chriſts behalf, I exhort you as you love your own ſalvation, that ye will be partakers of this Holy Communion, &c. I can no wayes approve the forementioned Doctrin and Opinion, of viſible or real worthineſſe (pre-required by ourDr. Drake his Boundary, Mr. Collings his Juridical Suſpenſion. New Doctors, as the only rule of their admitting men to this Sacrament) as Orthodox or ſolid, but reject it as erronious, Popiſh, and meer merit of Congruity; Diſclaim that General received opinion, That there is another ſublimer Fitneſſe, Holineſſe, Examination, Preparation required of all men in their addreſſes to this Sacrament, than to any other of Gods Ordinances; And cannot but conclude it a moſt damnable, impious, dangerous, unchriſtian practice, for any Miniſters to dehort, debar, prohibit any of their unexcommunicated Pariſhioners from it, who deſire to receive it, whiles they freely admit them to all other Ordinances, ſince God himſelf both thus calls and commands them under pain of the higheſt ſinne, contempt and damnation, to repair conſtantly to this Sacrament, as the chiefeſt medicine to cure, comfort, refreſh their ſin ſick, drooping, despairing Souls. And up • n unpaſſionate ſerious, ſecond thoughts of what is here premiſed, I doubt not they will all ſubſcribe to my Opinion herin, though they may deem it a ſtrange Novelty at firſt reading, and admit all freely to this Sacrament, as well as to other Ordinances.

12ly. Our ReverendApology of the Church of England, c. 12. Diviſ. 3. Defence, of the Apology, p. 228, 229, &c. Reply to He • ding. p. 71, 72, 73, 74, 75, &c. 82. 108, 109. Dr. Fea • lies Grand Sacrilege of the Church of Rome. Biſhop Jewil, the Harmony of Confeſſions, ſect. 14. with all Proteſtant Churches and Divines, juſtly chargeth the Church of Rome, and Romiſh Prieſts, with Grand Sacrilege, Church-robbery, wickedneſs, injury, impiety in the higheſt degree, for denying, prohibiting the Cup of the Lord to the Lay people in the adminiſtration of this Sacrament, contrary to Chriſts own inſtitution and practice, the practice of the Primitive Church, Fathers, Chriſtians, in former ages, & all other Christian Churches in the world, for certain reaſons best known to themſelves; and more eſpecially for this very reaſon (asIn Tractatu contr. Haereſin communicandi Laicos ſub utraque ſpecie. Iohn Gerſon, a principle member of the Council of Conſtance, privy to its ſecrets records) That if Lay-men ſhould communicate under both kinds, as Priests, Dignitas Sacerdotis non eſſet ſuper dignitatem Laicorum, The Dignity of Prieſts ſhould not be above the dignity of Lay-men: Whence Gabriel Biel extolleth the dignity of the Priest above our Lady, and all other Saints, becauſe he may communicate under both kinds, and they cannot. And ſo have they altered the Sacrament of aequality and unity, and made it a Sacrament of difference, and diſſention, asReply to Harding, p. 73. Biſhop Iewel truely obſerveth. Now I appeal to the Judgements, Conſciences of all judicious Proteſtants, andGratian de Conſecr. Diſt. 2. &c. Pope Gelaſius himſelf, who juſtly condemned this practice, as moſt wicked, injurious, impious Sacrilege in the Popes and Prieſts of Rome; whether it be not a farre greater, worſer, execrabler Sacrilege for any of our Proteſtaut Engliſh Miniſters, contrary to our Saviours precept, preſident, the cuſtom, doctrine, practice of the Apoſtles, Primitive Churches, Fathers, Chriſtians, and all other Churches in the world; yea, to the Councils, Canons, Injunctions, Articles, Liturgies, Homilies, Writers of our Engliſh Church, and 1 E. 6. c. 1. 5, & 6. E. 6. c. 1. 1 Eliz. c. 2. 3. Iac. c. 4, 5. Statutes of our Realm, obſtinately, wilfully to detain, not only the Sacred Cup, but Bread, and whole Lords Supper from all their Pariſhioners, for ſundry Moneths, Years together, as no wayes due or belonging to them? And that onely upon no other real Ground but this alone,See Dr. Drakes Boundary. Mr. Collings his Iuridical Suſpenſion. The Divines of Syon College Conſid • rations and Cautions, Iune 9. 1646. p. 5. &c. to erect a new Eccleſiaſtical Juriſdiction in themſelves and their intended Presbyteries, over the Lords Sacrament it ſelf, and all their people; and to advance their own Sacerdotal or Presbyterial Dignity hereby above the Dignity of their ordinary Lay Pariſhioners; this New Papal Authority, Tyranny, Sacrilege, being never claimed, practiced by them before, but only ſince their late pretended divine right, and claim to their new Presbyterian Soveraign Authority, to examine all their Pariſhioners viſible worthineſs, fitneſſe, preparedneſſe to receive this Sacrament, before their actual admiſſion thereunto. Wherby they have now altered this bleſſed Sacrament of Equality & Unity, (to which all viſible Members of every particular Congregation capable of Self-examination, have an equal right and common intereſt, as well as themſelves, or their new Presbyteries, Triers, and ought to receive it together with them, as frequently as they ſhall receive it) & made it a Sacrament of Difference, Diſſention, diviſion, ſeparation, and no Communion at all; nor yet ſo much a Sacrament or Ordinance of Chriſt at all in many Churches, but only in Notion and Diſpute, not actual publike Celebration, according to Chriſts command,Luke 22. 19, 1 Cor. 11. 24, 25, 26. Mat. 26. 26. &c. This doe in remembrance of me. They having now metamorphoſed our Saviours precepts, Take ye, Eat ye, Drink ye ALL of this, in Remembrance of me: As OFT as ye eat this Bread, and drink this Cup, ſhew ye the Lords death till he come, into This doe not, Take ye not, Eat ye not, Drink ye not AT ALL in Remembrance of me. Never once (much leſſe oft) eat this bread, nor drink this Cup, nor ſhew ye the Lords death thereby till he come. O my obſtinate refractory Chriſtian Brethren (if I may be now deemed worthy by you, to call you ſo) who are guilty of this practice; I adviſe you, beſeech you, for the Honour of my bleſſed Saviour, and this his holy Sacrament; the Honour of our Proteſtant Church and Religion; the Honour of your own Miniſtry and Function; the comfort, the Salvation, the edification of your own & your peoples Souls, now at laſt moſt ſeriouſly to conſider this your worſe than Papal, Romiſh, impious Sacrilege, Impiety, Antichriſtian Pride, Uſurpation, Tyranny, Rebellion againſt Chriſts poſitive Precepts, (for I can truly give it no other, better Terms than theſe) with ſhame and confuſion of Face, Heart, Spirit; and then be2 Chron. 30. 8. no more ſtiff-necked; no longer Popiſh, Romiſh, in this and other forementioned particulars, as you have hitherto been: which render you more really ſcandalous, if not impious, than any you debarre from this Sacrament: AndGal. 16. repute me not your Enemy, nor a Rayler; becauſe I thus plainly, impartially tell you the truth, and have paralleld your late practices with Popes and Popiſh Prieſts exorbitances, Sacrileges; not minced your Crimes with diminutive termes, but ſet them forth by their proper Titles, in their Native Colours, that you might the better diſcern their horrour, avoid their danger, and bee the more humbled for them before God and Men; butPſal. 141. 5. 1 Sam. 25. 32, 33, &c. Prov. 9. 8. c. 24. 25. c. 28. 23. repute me your beſt, your trueſt, cordialleſt Chriſtian Friend, Tit. 1. 13. for diſcovering theſe your Iniquities, and rebuking you ſharply, that you may be ſound in the Faith. Rev. 2. 5. Remember therefore whence you are fallen; repent and reform your late dangerous Errours, and doe your first workes, by diſcharging your Paſtorall duties to your people, in frequent, publike, common Celebrations of the Lords Supper, together with them, as your Miniſterial and Parochial Functions, Chriſts Precepts, the Statutes, Edicts of our Church and Realm oblige you; And that upon this enſuing Conſideration ſuper added to the Premiſes.

7ly, ThatReply to Harding, p. 20. 21. 93. 112. Harmony of Confeſſions, ſect. 12, 13, 14, 15. Articles of England 28. Harmony of Confeſſions. ſect 14. Auguſt▪ de Conſenſu Evangel. l. 3. c. 25. Biſhop Iewel and the Fathers, Authors forecited by him, reſolve; That one principal end of the holy Communion, is, to joyn and unite Chriſtians together in Chriſtian Communion, unity, amity, as being all fed together, and partakers of this one bread: That by their common open receiving of this holy communion frequently together, they do openly teſtifie and declare, that they are all one in Chriſt Jeſus, and all one amongſt themſelves; That this is the principal means to joyn & keep them together; and to prevent Schiſms, Diviſions, Sects Contentions amongst Chriſtians; It being impoſſible (asContr. Fauſtum Manich: l. 19. c. 11. S. Aug. writes) to conjoyn men together into any name of religion, be it true or falſe, unles they bejoyned together with ſome bond of viſible Signe or Sacraments, like confederated ſworn Brethren. Hereupon the later Confeſſion of Harmony of Confeſſions, p. 306. 310. Helvetia, cap. 12. writes thus of this Holy Supper, Moreover we are admoniſhed, in the celebration of the Supper of the Lord to be mindfull of the body whereof we are made Members, and that therefore we be at Concord with all our Brethren, that we live holily, and not pollute our ſelves with wickedneſs and ſtrange Religions, but perſevering in the faith to the end of our life, give diligence to excell in holineſſe of life. With which accords the Former Confeſſion of Helvetia, in theſe words, Alſo the Lords Supper is as a badge unto us: for as one loaf, and one wine, are made of many grains and grapes; ſo we being the whole multitude of the faithfull, are gathered together to be one bread and one body. By this we teſtifie in an outward profeſſion, that we are redeemed by the bloud of Chriſt, and made the members of Chriſt, to whom we give thanks, in whom we are Confederates, and do promiſe to perform mutual duties one towards another. The Confeſſion of Saxony thus ſeconds them, God will have this publick receiving to be a Confeſſion, whereby thou maiſt ſhew what kind of Doctrine thou dost imbrace, and to what company thou doeſt joyn thy ſelf. Alſo he will (hereby) that the members of the Church ſhould have a Bond of mutual love among themſelves. Ibid. ſect. 15. p. 360. God would that theſe publick Meetings ſhould be witneſſes of the Confeſſion and ſevering of the Church of God from the Sects and Opinions of other Nations. John, aſſembled his flock at Epheſus, and taught the Goſpel, and by the uſe of the Sacraments, the whole Company did declare that they embraced this Doctrine, and did invocate this God, who delivered the Goſpel, and that they were ſeparated from the worſhippers of Diana, Iupiter, and other Idols. For God will be ſeen and have this Church heard in the World, and have it diſtinguiſhed by many Publike Signs from other Nations. And the promiſes wherein, God doth affirm he will preſerve his Church ar included in the very words of the Supper, where he commandeth, the death of the Lord ſhould be ſhewed forth, and this Supper diſtributed till he come. Therefore doubtleſſe the principal and only means that Miniſters or Magiſtrates can uſe, to prevent the dangerous, univerſal, epidemical increaſe of Sects, Schiſms, Separations from our Pariſh Churches and publike Aſſemblies; to reclaim, reduce, re-unite their people in perſonal preſence and affection to themſelves, their Churches, and one another, and to reſtore unity, amity, peace, ſettlement, to our miſerably diſtracted, dilacerated Church and Realms, divided, ſubdivided into ſo many Sects, Factions, one from and againſt another, is, to reſtore, preſſe, practiſe the frequent publike uſe of this Holy Communion every Lords day, or Moneth at leaſt, and not to ſeclude any of their Pariſhioners from it capable of ſelf-examination, but ſuch alone who are actually excommunicated from all Church-Communion, and all other publick Ordinances, for their notorious ſinnes demeriting ſuch a cenſure. The contrary Doctrine, Practice, (derived from, and aſſerted by the See Lucas Oſiander, Contra Anabaptiſt. De Eccleſia, c. 6. quaeſt. 3. &c. Harmony of Confeſſions, Sect. 10. to 16. Anabaptiſts, but oppugned by Proteſtant Churches, Writers heretofore, though now aſſerted by Independents andMr. Rutherford, Divine Right of Church Gov. p. 280. Dr. Drakes Antiqueries, and Boundary, Mr. Collings Juridical Suſpenſion, Mr. Gillespy and others. rigid Presbyterians) That this holy Communion belongs only to the truly regenerate, or to none but viſible Saints: not to any unregenerate Perſons or Sinners, who are all to be ſeclnded from it. That none ought to be admitted to it, but ſuch who upon trial and due examination by their Miniſters or Presbyteries, ſhall be adjudged worthy Communicants, and ſufficiently qualified, extraordinarily prepared to receive it: And the diſcontinuing of this Communion in moſt Churches upon theſe falſe Principles for ſundry moneths and years together, having been the original fountain, ſourſe, and principal occaſion of all thoſe unhappy Schiſms, Diviſions, Separations, Contentions, Sects, Diſputes, Differences which have rent our Churches, Realms, into ſo many Pieces, and brought ſo much hatred, ſcorn, contempt upon our Miniſters perſons, Functions, Miniſtry, in wiſe mens obſervations. To put this out of queſtion. I ſhall deſire all ſadly to conſider, that the greateſt rents, ſchiſms that have befallen the Church of Chriſt in theſe later ages of the world, have proceeded from Errors, Crntroverſies touching the Sacraments, which have ſevered it into irreconcilable Sects and Separations. The Popiſh Error of Tranſubstantiation, and the conſequences (of Adoration, of the Hoſtia, Maſſes, &c. ariſing thence) with the Sacrilegious depriving the Laity of the Cup, by the ſolemn 〈◊〉 13, 〈◊〉 Conc •• . • om 3. p. 821, 822. See Harmony of Confeſſions, ſect. 14 • . 324, 325, 330, 340, 351. Decree of the Council of Constance, was the original Ground, the principal (though not only) cauſe, of all Proteſtant Churches Separation from the Church of Rome; as Mr. Fox his Acts and Monuments, the French Book of Martyrs, Biſhop Jewel, Biſhop Morton, and others in their learned Works heretofore, Dr. Daniel Featly, in his Grand Sacrilege of the Church of Rome, Mr. John Daille his excellent Apologie for the Reformed Churches, ſhewing their Neceſſity of Separation from the Church of Rome, and others in their late Treatiſes of Schiſm, at large demonſtrate: And had not the Council of Baſil (ſince the Decree of Conſtance) granted the uſe of the Sacrament in both kinds, Biſhop Jewels Reply to Harding, p. 72. Ae • aeas Sylvius Hiſt. Concilii. Baſilienſis. Fox Acts and Monuments. Vol. 1. p. 905. to 912. Hiſtory of the Council of Trent. and reſtored the Cup unto the kingdom of Bohemia; and the Council of Trent ſince, upon certain conditions granted the ſame to other Kingdoms and Countries, they had all totally revolted from the Church and Popes of Rome, and turned Proteſtants, ſo much were they diſpleaſed with them for this Groſſe Sacrilege. Hence the Council of Baſil in their Act of Conceſſion of the Sacrament in both kinds to the Bohemians, uſeth this obſervable Preface:Fox Acts and Monuments, Vol. 1. p. 909. In the name of God and of our Saviour Jeſus Chriſt, upon the Sacrament of whoſe moſt bleſſed laſt Snpper we ſhall intreat, that he which hath inſtituted this most bleſſed Sacrament of Unity and Peace, will vouchſafe to work this effect in us; and to make us, that we may be one in the ſaid Lord Ieſus our Head; and that he will ſubvert all the ſubtilties of the devil, which through his envious craftineſſe, hath made this Sacrament of Peace and Unity, an occaſion of Wars and Diſcord; that whiles Chriſtians do contend touching the manner of communicating, they be not deprived of the fruit of the Communion. Whereupon St. Auguſtine in his Sermon upon Infants, in the Decrees, De Conſecratione Diſtinct. 2. Quia paſſus, ſaith thus. So the Lord Ieſus Chriſt certified us, and willed that we ſhould appertain unto him, and conſecrate the Myſtery of our Peace and Unity upon the Table. He that receiveth the Myſtery of Unity, and doth not keep the bond of Peace, doth not receive a myſtery for himſelf, but againſt himſelf. This we thought good above all things to be premiſed. A clear teſtimony, that the Popiſh Abuſes in the Sacrament, and this Sacriledge in depriving the people of the Cup, was the original cauſe of all the Schiſms, Warres, Diſcords, then in and againſt the Church of Rome, and between her, the Bohemians, and other Churches, Kiugdoms. Since this, theFox 〈◊〉 & Monument • , Vol. 2 p 87, 〈…〉 &c. 〈…〉 and the Letters of 〈…〉 . erronious Doctrine of Conſubstantiation in the Sacrament, hath totally and almoſt irreconcilably divided the Lutherans from the Calviniſts, and other Proteſtant Churches, and ſet them at open variance, hoſtility one againſt the other. Moreover, theſe erronious tenets of the 〈…〉 againſt the Anabaptiſts. Harmony of Confeſſions, ſect. 10. • 0 15: Articles of England, art. • 6. Anabaptists; that none ought to be baptized before they can render an approved account of their faith: and that none ought to be admitted to the Lords Supper but viſible Saints, who upon prec • dent trial and examination ſhall be adjudged worthy to communicate; That communicating with any other but Saints doth prophane this and other ordinances, and defile thoſe Saints who communicate with them; hath occaſioned them firſt to ſeparate wholly, not only from the Church of Rome, but from all other Proteſtant Churches whatſoever, whether Lutherans, Calviniſts, Presbyterians, or Independents, and to communicate with neither of them. The Independents See A Reply of 2. of the Brethren to • • . Mr. Burtons 〈◊〉 of Independency, Mr. Edward Gangraenaes. taking up the Anabaptiſts wicked erronious Principles againſt mixt Communions, have thereupon ſeparated themſelves from the Presbyterians and our Parechial Churches, and upon this foundation, erected new gathered Churches, and ſegregated conventicles of their own. And ſome over-rigid Presbyterians, unadviſedly ſwallowing down this Anabaptiſtical Drugg, See Mr. Rutherford, Gilleſpy, D • . D •• ke, 〈◊〉 Colling • , Syon College, the 〈…〉 Miniſters, 〈◊〉 Books of this ſubject. founding their New Presbyteries, Triers, Trials of all Communicants worthineſſe, Suspenſions of all ignorant, ſcandalous perſons from this Sacr • ment, and unmixt Communions only of viſible Saints thereon, have thereby ſplit themſelves upon a double rock, and manifold inextricable inconveniences, to the total ſubverſion, and unexpected ſudden fruſtration of their intended platform, and elevated hopes. Firſt, by cloſing with the Anabaptiſts and Independents in this Foundation of their Separation from all other Churches and Chriſtian Congregations, they have made moſt of their conſcientious Pariſhioners to turn See Mr. Edwards Gangraenacs. Anabaptiſts or Independents, and to deſert both their Church and Ministry; whereby their numbers are decreaſed, and theſe their Oppoſites Churches Numbers infinitly increaſed in few years ſpace beyond all belief. 2ly. By denying, upon this Account, to adminiſter the Lords Supper to the generality of their Pariſhioners as unworthy of it; and none other but Dogs or Swine; and by not adminiſtring it in their Churches upon this ground, for ſundry moneths, nay years, leſt any unworthy Communicants ſhould preſſe unto it; they have therupon incurr'd the general indignation, hatred, contempt, reproaches, and loſt the affections of the reſidue of their people, cauſed many of them to turn Ranters, Quakers, Achiests, contemners, neglecters of all ordinances; for to reſort to old Epiſcopal Clergy-men, and thoſe who will freely admit them to the Lords Table. And ſo by this their Error, ſacrilege, ambition, neglect in, and forbearing to celebrate the Lords Supper (againſt Chriſts own precept, the Cuſtom of the Primitive and all other Churches) to their Pariſhioners, as formerly, and endeavour to ſet up a New Judicatory, or inquiſition over their Perſons, Conſciences, to examin their fitneſſe, and ſuſpend them from the Communion, they have by divine retaliating Iuſtice or Providence at leaſt (and I deſire them to obſerve it) ſodeinly, unexpectedly, beyond all humane probability, by an unparalleld ſacrilege, loſt moſt of their Church revenues, Tithes, Duties, either ſeiſed, or detained from them by their people from whom the • detain this Sacrament; yea loſt both their intended Presbyterial Government, Claſſes, Iudicatories, Reputations, Credits, Reverend eſteem, the love and affections of the Generality of their Pariſhioners, and rendred their Perſons, Function, Miniſtry, generally odious, contemptible, opprobrious throughout the whole Nation; as themſelves experimentally feel, complain of, and all intelligent men obſerve. Which being an undeniable experimental truth, there can be no better, ſpeedier means uſed, to regain their former honor, love, reſpect, and reduce their ſtraying flocks from their ſeveral Schiſms, Sects, Conventicles, unto their Parochial Congregations, Aſſemblies, Miniſtry, but to renounce thoſe Anabaptiſtical Errors, Practices, they have unadviſedly taken up and ſtrenuouſly defended; to reſtore the frequent weekly, monthly uſe at leaſt of the holy Communion (the principal bond of Chriſtian Amitie, Peace, Vnity,Harmony of Conf • ſſions, ſect. 14 and Practice of 〈◊〉 . ſerving inſtead of ANOATH to bind them all together in the true Profeſſion of Christianity, to re-gather their people together, and re-unite and keep them cloſe to themſelves and one another) and to grant a free admiſſion unto all viſible Church members able to examine themſelves, to the holy Communion, as well as to all other Ordinances (as Chriſt, his Apoſtles, the Primitive Fathers, Chriſtians did; and the premiſes undeniably manifeſt they are bound to doe) and to endeavour by preaching, writing, exhortations, and all good Chriſtian means, to prepare and excite all perſons capable, to the frequent participation of this Sacrament, and not dehort, deterre any ſuch from it, as they have done of later years, and thereby driven them both from their Churches and Ministry. Remember whatReply 〈…〉 . 18. Biſhop Jewel in his forecited words replies to Mr. Harding, O miſerable is that Chdrch, wherein no man, no not ſo much as one is well diſpoſed, and fit to communicate at the Lords Table. What conſcientious, zealous Chriſtian can with comfort continue in ſuch a Church, or what Miniſter with comfort or conſcience continue in his Paſtoral charge over it, and not remove, or ſeparate from it to ſome other Church and people better qualified for Chriſtian Communion, at Chriſts heavenly Feaſt? Such Churches theſe Miniſters declare their own to be, by their practice, to whom they pretend they cannot, dare not adminiſter the holy Communion at all, as having no right unto it to the peoples ſcandal, and their own; And how many ſuch Parochial Churches have we now in England, who have had no Sacrament of the Lords Supper publikely adminiſtred in them for divers years laſt paſt? though the more ſinfull and worſe they are, the more they need this Soveraign Medicine, this Sinne-clenſing, Soul-recovering Antidote to cure their Spiritual Maladies, and diſeaſed Souls; the with-holding whereof from them, inſtead of working their Spiritual cures, hathSee Concordia Lutherana, p. 542. & My Suſpenſion ſuſpended, p. 36. but only lengthned, increaſed their diſeaſes, and made them more ſinfull, obstinate, vicious, irreligious, ſacrilegious, prophane, undevout, atheistical, neglectful, contemptuom of this and all other ſacred Ordinances than before, and baniſhed the ſerious frequent meditation of Chriſts precious bloudſhed, and benefits of his paſſion quite out of their remembrance; As therefore theSee Mr. Humfrey his Reply to Dr. Drake, p. 154. Anabaptiſts, and Independents ſeclude none from their Sacraments, whom they deem viſible members of their ſelected, refined, gathered Congregations; upon this account, That none are or ought to be members of their Churches, but ſuch who have an equal right and free admiſſion to all Gods Ordinances: So let our Presbyterian Miniſters now upon the ſame account, either ſeparate from their Churches, as no true viſible Churches of Chriſt, or elſe admit all the viſible, actual Members of their Parochial Congregations, to this holy Communion, as well as to all other Ordinances, wherein they have all an equal intereſt, as Church-members, leſt all their people withdraw and ſeparate from them, as many thouſands have lately done, and will do, muſt elſe doe more and more, till this Sacrament be reſtored to them, That being no true viſible Church of Christ, nor true Chriſtian Congregation, wherein the Sacraments are not duly, frequently adminiſtred, as well as the Goſpel preached, as all See the Harmony of Confeſſion • , ſection 10, 11, 12, 13, 14, 15. Articles of England, art. 19. 26. Proteſtant Churches, Confeſſions, Writers, unanimouſly reſolve: And thoſe Churches muſt needs be full of Schiſms, factions, Contentions, Animoſities, hatreds, void of Chriſtian love, unity, and in a moſt deſperate ſad condition, where the Supper of the Lord (the Articles of England, artic. • 8. ſign and bond of the love, peace, unity, amity that Chriſtians ought to have amongſt themſelves, and Sacrament of their redemption by Chriſts death) is wholly caſt aſide, kept from them by their Miniſters. Which the Lord give all ſuch obſtinate Church-diſtracting, Church-deſtroying Miniſters grace now timely to conſider, reform, for their own, their peoples, the Churches benefit, union, Peace, and future Settlement, upon ſerious peruſal of all the premiſes, compiled, publiſhed for this much-deſired end alone.

For a cloſe of all, I ſhall deſire all proud Phariſaical, ſupercilious, over-ſevere Miniſters and other Chriſtians puffed up with ſuch a ſwelling conceit of their own tranſcendent Holineſſe, worthineſſe, and moſt others unworthineſſe, that they think them altogether unworthy to communicate with them at the Lords Table; to conſider ſeriouſly with themſelves, theſe few particulars, which may abate this their ſpiritual pride and uncharitableneſſe, and reform their erronious practices in this kind.

1. Adviſedly ruminate upon Chriſts own parable of the boaſting Phariſee, and humbled ſinfull Publican, who went both up together into the Temple to pray; and which of theſe two Chriſt himſelf justified, Luke 18. 9. to 15. Which Parable he ſpake unto certain who truſted in themſelves, as being righteous, and deſpiſed others, v. 9. This alone methinks ſhould at leaſt abate, if not fully cure this their overweaning ſelf-conceit. Compared with thoſe Iſay 65. 5. Which ſay (to others) stand by thy ſelf, come not near to me, FOR I AM HOLIER THAN THOV. Theſe are a ſmoak in my noſe, a fire that burneth all the day; Behold, it is written before me, I will not keep ſilence, even recompence into their boſoms. Let all ſuch pure Juſticiaries take heed they come not within the verge and cenſure of Prov. 30. 12. 13. There is a generation that are pure in their own eyes, and yet are not waſhed from their fillhineſſe. O how lofty are their eyes, and their eye lids are lifted up: (with ſpiritual pride) Withall let them remember that of Jam. 4. 5. and 1 Pet. 5. 5. Yea, all of you be cloathed with humility, for God reſiſteth the proud, and giveth grace unto the humble. With that of Phil. 2. 3. Let nothing be done through ſtrife or vain-glory; but in lowlineſſe of mind, let each eſteem other. BETTER THAN HIMSELF. And then they would ſeclude none from the Lords Table (eſpecially before a legal conviction, trial, and ſentence of Excommunication judicially paſſed againſt them) as unworthy to bear them company, being as good, or better than themſelves, in the judgement of true Chriſtian Charity and Humility, if they purſue this Apoſtolical precept.

2ly, Let them Ponder our Saviours own precept, Mat. 7. 1. Luke 6. 37. Judge not, that ye not judged; Condemn not, and ye ſhall not be condemned. With that of Rom. 14 4, 10. &c. Who art thou that judgeſt another mans ſervant? to his own Maſter he ſtaudeth or falleth; But why dost thou judge thy Brother? or why doſt thou ſet at nought thy Brother? (yea count, call him a meer Dogg or Swine, and ſeclude him from Chriſts Table as ſuch, before any legal trial or conviction of him as ſuch?) We ſhall all ſtand before the judgement ſent of Christ, &c. So then, every one of us ſhall give an account of himſelf to God. LET VS NOT THEREFORE IVDGE ONE ANOTHER ANY MORE. Compared with 1 Corinth. 4. 3, 4, 5: But with me it is a very ſmall thing that I ſhould be judged of you, or of mans day (or judgement) yea I judge not my ſelf, but he that judgeth me is the Lord. Therefore IVDGE NOTHING BEFORE THE TIME, until the Lord come, who will both bring to light the hidden things of darknes, & wil make manifeſt the counſel of the hearts; & then ſhall every man have praiſe of God, Jam. 2. 12, 13. So ſpeak, and ſo do, as they that ſhall be judged by the Law of Liberty: For he ſhall have judgement without mercy, that hath ſhewed no mercy; and mercy rejoyceth againſt judgment, John 7. 51. Doth our Law judge any man before it bear him, and know what he doth? Which texts duly weighed, would take off all raſh, cenſorious, private, illegal judgements paſſed upon whole Pariſhes hearts, and ſpiritual eſtates, and ſuſpenſions of them from the Lords Table upon bare ſurmiſes, before any judicial hearing, trial, conviction of their ſcandalous Crimes and Offences, deſerving ſuch a ſevere, unchriſtian cenſure, by thoſe who have no divine nor humane Authority to inflict it, as now they doe.

3ly. Let ſuch remember, that as Chriſt himſelf never erected any private Conſiſtory in himſelf, his Apoſtles, Miniſters or Presbyterian Claſſis for the trial, examination of any mans knowledge, preparation, worthineſſe, Graces, before they came to the hearing of the Word, Prayer, or other publike Ordinances of his worſhip; but injoyned every man only to examine, prove himſelf, and ſearch, try his own heart, wayes, Lam 3. 40, 41. Pſal. 4. 4. 2 Cor. 13. 5. compared with Ier. 8. • 6. c. 31. 18, 19. and to judge himſelf, (not others, whoſe hearts, ſtates he cannot certainly know:) 1 Cor. 11. 28. 31. Rom. 14. 3. to 14. So in our approaches to the Lords Supper, he gives no Commiſſion to any Claſſis, Miniſter, in or by his word, to try or examine any others fitneſſe ere they be admitted to the Lords Supper, but only commands every man to1 Cor. 1 • . 28. 31. examine and judge himſelf alone, (not any other,) The reaſon is there rendred, For he tkat eateth and drinketh unworthily, eateth and drinketh judgement (ordamnation) to himſelf▪ (alone) not to any other: For if we would judge our ſelves, we ſhould not be judged, v. 31. The Fathers, with other Commentators generally on & from this Text, preſſe all, to examin themſelves before they receive this Sacrament, And the Churches ofHarmony of Con •• ſſio • s, ſ • ct 14. 308, 310, 314, 315, 322, 339. Helvetia, Bohemia, Belgia, Sax • ny, in their publike Confeſſions, and Church of England in her publike Liturgy, from this Text, Exhort all Communicants diligently to examine themſelves, before they eat the Sacramental Bread, or drink of that Cup: but injoyn not their Miniſters or Claſſes juridically to examin or approve them as worthy Communicants before they admit them; introduced originally by Popiſh Prieſts, who called their people toSee my N • w Diſcovery, p. 38 39. Auricular Confeſ • ion, and ſhrift, before they would admit them to the Sacrament, which the Fathers in the Primitive times exacted not, as Biſhop Jewel formerly manifeſts. And this will ſtill their Polypragmatical Humor, of 1 Pet. 4. 15. 1 Theſſ. 4. 12. playing the Biſhops in other mens Dioceſes, and Popes in other mens conſciences; inſtead of examining their own Hearts, Lives, Actions, Conſciences, Faith, Love, Repentance and other Graces, eſpecially their own Charity, Humility, Gentleneſſe, and Long-ſuffering towards their Brethren, whom they thus ſeclude from the Sacrament, without any legal Commiſſion from God or Man, which will hardly conſiſt with that true Chriſtian brotherly love, charity, humility, gentleneſſe, meekneſſe and forbearance, which is required in all worthy Communicants, as they deem themſelves.

4ly. Let ſuch Divines and others who make the truth of Grace, or real viſible Saintſhip, the onely condition, qualification of rightfull admiſſion of any to the Lords Supper, conſider theſe ſad inevitable conſequences of this their Error. 1. That no Miniſter, perſon whatſoever (without immediate revelation from God) can Jer. 17. 9. 10. 1 Sam. 16. 6, 7. Acts 1. 24. certainly or infallibly know the hearts or truth of any Pariſhioners Graces; and therefore by this rule, he neither can nor dares adminiſter it to any, de fide; becauſe1 •• ro. 28. 9. 9. 1 Kings 8. 39. 2 Tim. 2. 19. God only knows their hearts and truth of Graces. 2ly, That many who appear and ſeem to be real Saint, for a time, appear at laſt to be wickedMat. 23. 27. 28. Acts 20, 30 1 〈◊〉 . 2. 18, 19. Hypocrites: and many thouſands who appear not outwardly to be Saints, even to the moſt eminentSee 1 Sam. 1 11. to 19. 1 Kings 19. 14 18. inſpired Prophets of God, are yet real Saints in truth and Gods eſteem, Rom. 11. 3, 4, 5. If this then ſhould be the only rule of admiſsion to the Sacrament, many falſe Hypocrites ſhould be admitted to, and thouſands of real Sain • s ſecluded from it. 3ly, All new converted, or tender-hearted, humble, doubting Chriſtians, labouring under the burthen of their corruptions, or Sathans temptations, not fully aſſured of the truth of their • eal converſion, Graces; ſhould then neceſſarily ſequeſter themſelves from this Sacrament, when they need it moſt, though their Miniſters ſhould deem them fit and worthy; becauſe unreſolved of the truth and reality of their own ſaving Graces, and ſo unworthy to communicate in their own reſolutions. 4ly, If truth of Grace be neceſſarily requiſite in all Receivers, then much more, or at leaſt equally requiſite in all Miniſters, who conſecrate and adminiſter to, as well as receive it firſt of all, with their Pariſhioners. And then, if the Pariſhioners doubt,As all Anabaptiſts, Q • ak • rs, S • ctaries, now do. deny, or have no certain aſſurance of the truth of Grace in their Miniſters; by this rule, they neither may, can, nor will receive at all: And ſo Miniſters having no certain infallible aſſurance of their Pariſhioners true converſion or Graces, nor they of their Miniſters, this Sacrament muſt be wholly exploded and laid quite aſide. Upon which Conſideration the Church of England in the 26. Article, and the Proteſtant reformed foreign Churches in their Harmony of Confeſſions, ſect. 10. to 16. Confeſſions reſolve; That the unworthineſſe of the Miniſters, doth not hinder, or take away the efficacy of Gods word, Sacraments, Ordinances, which are effectual becauſe of Chriſts inſtitution and promiſe, although they be miniſtred by wicked men, which will be ever mingled with the good in the viſible Church. 5ly, I deſire ſuch Miniſters who have preached, printed, cryed up this falſe rule of admiſsion to, and adminiſtration of this Sacrament, ſadly to conſider, the retaliating juſtice of God upon them, ariſing from this their error, and neglect of adminiſtring it. That whiles they have peremptorily debarred their Pariſhioners and people from the Lords Supper, and laid it quite aſide, as denying or doubting their real Sain • ſhip; many of their people have upon their own principles, turned Anabaptiſts, Independents, Quakers, Seekers, yea, publikely in their Churches, Pulpits, Cans Voice from the Temple. Audlands, Spe • ds, and other Q • akers late Pamphlets. Writings proclaimed them, to be no real Saints or Miniſters of Chriſt at all, but Baals Prieſts, Seducers, of the people, falſe Prophets, Hirelings, Hypocrites, Deceivers, Impoſtors, Antichriſts, fit only to be cast forth unto the Dunghil, trodden under foot of men; deſerted both their Church aſſemblies, Ministry, and withheld their Tithes. I beſeech them ſadly to ponder, how God hath thus repaid them in their own falſe coin, and to acknowledge his juſtice on them in it.

5ly, Let them conſider this notable paſſage ofAbba • i, Theon • . de • elle vonum, Collatio. c 21. B ••• . Patrum, Tom. 5 • ars 2. p. 229. Abbot Theon (about 530 years after Chriſt) That mens ſins ought not to deterre them from, but excite them to the frequent participation of the Lords Supper; and that thoſe who deem themſelves worthy receivers, (as theſe ſupercilious ſecluders of their Pariſhioners from the Sacrament doe) are moſt unworthy. Nec tamen ex eo debemus nos a Dominica Communione ſuſpendere, quia nos agnoſcimus peccatores, ſed ad eam magis ac magis est, et propter animae medicinam, et purificationem Spiritus avidè feſtinandum: veruntamen ea humilitate mentis ac fide, ut indignos nos perceptione tantae gratiae judicantes, remedia potius noſtris vulneribus expetamus. Ali • quin, nec anniverſaria quidem dignè eſt praeſumenda Communio, ut quidam facunt, qui in Monasteriis conſiſtentes, ita Sacramentorum coeleſtium dignitatem, & ſanctificationem, ac meritum metiuntur, ut aeſtiment ea non niſi ſanctos & immaculatos debere praeſumere, et non Potius ut ſanctos mundoſ que nos ſua participatione perficiant Qui profectò majorem arrogantiae praeſumptionem, quam declinare ſibi videntur, incurrunt, quia vel tunc cum ea percipiunt dignos ſe ejus perceptione dijudicant. Multo enim juſtius eſt, ut cum hac cordis humilitate qua credimus et fatemur, illa ſacroſancta myſteria nunquam pro merito nos poſſe contingere, ſingulis ea Dominicis diebus ob remedium noſtrorum aegcitudinem praeſumamus, quam ut vana perſuaſione cordis elati, vel poſt annum dignos eorum participio nos eſſe credamus. Wherefore as the bleſſed antient MartyrEpiſt. 14. Bi • l. Patrum Tom. 1. p. 93. b. Ignatius in his Epiſtle to the Epheſians, thus exhorts them to the frequent reception of the Euchariſt. Date itaque operam ut crebrius congregemini ad Euchariſtiam et gloriam Dei. Quando enim ſaepius in idem loci convenitis labefactantur vires Satanae, et ignita illius ad peccat • m jacula irrita reſiliunt: whichBibl Patrum. • om. 6. • ars 2. p. 275 E. Joannes C •• machus likewiſe ſeconds, preſſing the frequent reception of the Euchariſt upon theſe and other Grounds (which the primitive Chriſtians daily and frequently received in common, as the marginal Anaſtatius Si • nita, qu •• ſt. 7 Bibl Patrum. Tom. 6. pars 1. p 725. Tertu • lian Apologeti • us. Beati Rhenani Annotat. in Tertull. De Corona M • l ••• s, p. 734. C • nt. M • g • l • 2. to 8. cap. 6. De Ri •• bus circa •• n • m. Authors, beſides thoſe forecited, and Euſebius De Demonſtratione vangelica, lib. 1. c. 10. p. 300. inform us) So let our rigid Innovators, now imitate this their practice for the future, leſt they increaſe the power, kingdom of Satan, their own and their Pariſhioners ſins and damnation; by debarring them from this ſpiritual balm, and ſoveraign means of their Salvation, inſtead of making them more worthy and prepared to receive it, or leſſe ſinfull, by their Suſpenſion from it.

6ly. Let them ponder, that the Primitive Fathers and Chriſtians, though they were over-rigid to ſuch as fell away to Idolatry, through fear, in times of perſecution; yet upon their repentance they admitted them to receive the Lords Supper at home in private, when they lay ſick upon their death-beds, though they ſtood actually excommunicated from the Church and all publike Ordinances; to the end they ſhould not be ſwallowed up utterly in deſpair, but die comfortably as the Members of Christ; asReply to Harding, p. 30. 35. Euſebius Eccliſ. Hiſt. l. 6. c. 36. Nicep. l. 6. c. 6. Cent. Mag. 3. col. 133. Biſhop Iewel proves at large by the ſtory of Serapion, and Concil. Carthaginenſe 6. Can. 13. With what hearts, faces, conſciences then, can theſe Cathari, and Novations deny this Sacrament now to their Pariſhioners, who earneſtly deſire and long after it, both in their healths, ſickneſſes, and at their very deaths, though never actually excommunicated, nor guilty of ſuch Groſſe Apostacy to Idolatry: when as they freely admit them to their Church-aſſemblies, and all other publick Ordinances? contrary to the practice of the Primitive Churches, Fathers: who cast all ſuch as were excommunicated for any ſcandalous ſins crime, or hereſie, ont of their Churches, debarred them from their Congregations, and all Chriſtian Communion with them in prayer, or any other publike Ordinances, as well as in the Lords Supper; which is moſt apparent by the Excommunications and preſidents ofEuſ • bius Eccleſ. Hiſt. l. 6. c. 63. Nicephorus Eccl. Hiſt. l. 6. c. 6. Biſhop Jewels Reply to Harding, p. 35. Serapion, Nicephorus l. 6. c. 37. Cent Mag. 3. c. 7. col. 151. Numerianus, Niceph. l. 5. c. 25. Cent. 3. col. 144. 151. Philip, andTheodores Hiſt. l. 5. c. 18. Theodoſius the Emperors; Sozomen, l. 6. c. 25. Apoiinarius, andTheodoret, Hiſt. l. 1. c. 2. 4. Centur. Magd. 4. col. 414. Arius the Hereticks, with others recorded in Eccleſiaſtical Hiſtories; By this pregnant Teſtimony of Tertullian in his Apology: Summumque futuri judicii praejudicium eſt, ſi quis ita deliquerit, ut a Communione orationis et Conventus, et omnis ſancti commercii relegetur: By theſe phraſes ofEpiſt. 28. 38. 40. 54. 62. Edit. Pamelii, & De Oratione, lib. St. Cyprian, whereby he expreſſeth the nature and uſe of Excommunication in his age. Arcere, cohibere, ejicere, excludere, pellere, rejicere ab Eccleſia, Seperare a Chriſti corpore, &c. By theſe expreſſions ofHomil. 7. & 22. in Joſuam. Hom. 13. in Ezech. Hom. 3. et 12. in Hieremiam. Tract. 15. in Matth. Origen, Ab Eccleſiae corpore deſecari, per Eccleſiae Praeſides. Auferatur è populo Dei, eradicetur, et tradatur Satana. Is qui praeſidet populo, & regit Eccleſiaſticam diſciplinam ejicit eum de Congregatione fidelium. In Eccleſiis Chriſti conſuetudo tenuit talis, ut qui manifeſti ſunt in magnis delictis, ejiciantur ab oratione Communi, &c. By this phraſe ofEpiſtola 〈…〉 Patrum▪ Tom. 3. p. 47. Gregorius Thaumaturgus, Biſhop of Neo-Caeſaria, againſt covetors plunderers of Captives and other mens goods for filthy gain; whom he reſolves to be, a Dei Eccleſia abdicati; which Theodorus Balſamon (Patriarch of Antioch) thus expounds. Eccleſia abdicatus, id eſt, ejectus et al • onus; dicuntur enim abdicati, filii, quando propter aliqua crimina ab haereditate paterna alienantur. In tempore autem talis calamitatis, existimare aliorum calamitatem eſſe ſui lucri occaſionem, eſt impiorum hominum, et Dei inviſorum, et qui omnem improbitatem ſuperant. Unde viſum eſt, eos abdicare, pro eo quod eſt, aperte Eccleſia expellere, et a ſidelium multitudine ſeparare, ne propter ipſos Dei ira ad omnes veniat, &c. Which I wiſh the plundering Covetous Saints of our age, would conſider, being all ipſo jure, excommunicated perſons; Qui ea rapiunt, quae ad eos, qui in bello capti ſunt, pertinent. To theſe I might adde the like phraſes and paſſages of St. Baſil, St. Hierom, St. Ambroſe, St. Auguſtine, Iſychius, Proſper, Primaſius, Eucherius, and others, collected by theCen • . Mag • eb. 3, 4, & 5. c 4. De Clavibus. Century Writers: where you may peruſe them at leiſure. With that of A • Monac • os Scrmo. Bibl. Patrum. Tom. 3. p. 500. b. Fauſtus, Rhegienſis Epiſcopus: Illis ipſis qui graviter apud nos delinquunt, nullam triſtiorem, nullam acerbiorem poſſumus invenire ſententiam, quam ut A corpore Congregationis abſciſſi, ſine pace diſcendant: And infinite other Teſtimonies in all ſucceeding ages, proving excommunicated perſons for ſcandalous effences, to be See My New Diſcovery, p. 41, 42. totally ſecluded and cut off from the Church of God and all publike Ordinances therein Whatſoever; and not ſuſpended only from the Communion. Which utterly ſubverts that New-found Excommunication only from the Lords Table, introduced, exerciſed, and ſo much conteſted for by our Novellizing Miniſters of late years, againſt the practice of the Church and people of God in all former ages; to the diſhonor of Chriſt and his Sacrament, and the great prejudice, grievance, offence, ſcandal of their people; which I truſt they will now reform, upon this Diſcovery and Conviction of their Error.

Finally, let all ſuch remember, That Ieſus Chriſt himſelf (the only1 Car. 11. 22. to 30. Author, inſtituter of this Sacrament, for a perpetual remembrance of his death and paſſion, [x] Mat. 11. 28 29. c. 22. 2. to 1. Rev. 22. 17. Iſay 55. 1 2. compared w •• h Mat. 14. 23, 24. Mat. 26. 26, 27 Heb. 9. 19, 20, 1 Cor. 10. 1, 2, 3, 4. 16, 17. c. 11. 20. to the 〈◊〉 till his ſecond coming in the clouds) invites and calls all Chriſtians good and bad, for whom he died and ſhed his bloud, though the greateſt, vileſt, worſt of ſinners, and unworthieſt of all others, to come unto this Sacrament, as a moſt effectal means to heal, cure, convert, comfort, eaſe, refreſh, ſanctifie, confirm, ſave them, as the forecited Paſſages out of Luthers Catechiſm, the Practice of Piety, all Liturgies, and moſt Writers of this Sacrament, accord; inviting none thereto, but ſuch as confeſſe themſelves most grievons Sinners, ſtanding in need of his free pardon, cure, grace, mercy, which they there expect to receive and get ſealed to their ſouls; Whereupon they are all bound under pain of contempt of the greateſt mercy, higheſt ſin, and ſevereſt judgemeet, to reſort unto it when they are thereunto invited, as well as to other Ordinances, their ſinfulneſſe, unpreparedneſſe, being no diſcharge or exemption from this their bounden duty: which is a greater Crime to forbear, than receive unworthily; as being a total and higher wilfull contempt, undervaluing of this Ordinance. That Chriſt himſelf at its original inſtitution See My Vind • cation of 4. Serious Queſtions, p. 17. to • 9. admitted Judas himſelf unto it, though John 6. 70, 71. c. 12. 6. Mat. 26. 14 21. 2 • . 47, &c. Acts 16, 17, 18. a Devil, Theef, Covetous wretch, a Traytor to, and ſeller of him to his malicious crucifiers: together with Peter, whomMat. 26. 33, 34, 35, 69. to the end, Mar. 14. 66, &c. Lu. 22. 25, &c. John 18, 15, &c. he then foretold ſhould within few hours after thrice together moſt ſhamefully deny him, as he did, and the other Apoſtles, who Mat. 28. 56. all ſoon after for ſook him, fled; and were all of them then Mar. 16. 11, 12, 13, 14. Lu. 24. 21. to 49. Johan 20. 2. to 30. ignorant and uncredulous of the Doctrine of his reſurrection and aſcenſion (as I haveA Vindication of 4. Serious Queſtions, & Suſpenſion ſuſp • nd • d. elſewere proved at large.) And that purpoſely to manifeſt, that this Sacrament (which is but a viſible word) belongs equally to all viſible Members of every viſible Church, whether good or bad, regenerate or unregenerate, (though it be a favour of life unto life to the one, and of death unto death to the other) as well as the word preached; and a converting as well as confirming Ordinance, from which no Churchmembers profeſſing Ieſus Chriſt, may or ought to be ſecluded. Wherefore, if the Diſciple be not above his Maſter, nor the Servant above, or greater than his Lord, (as theJohn 13. 16 c. 15. 20. Mat. 10. 24. Lord of this Sacrament aſſures us) then no Miniſter of Chriſt may, can, or ought (under pain of higheſt Antichriſtian Inſolency, Pride, Tyranny, and affront to Chriſt himſelf, his Kingdom, Power, and Soveraign Authority) to ſeclude or keep back any from his ſacred Table whom himſelf hath called, invited, admitted thereunto, upon any pretexts whatſoever. Let every one therefore henceforth Phil. 2. 10, 11. Rom 14. 11. bow and ſubmit to Chriſt herein, and no longer ſtubbornly ſtout it out againſt him,Pſal. 50 22. lest he tear them in pieces ſuddenly, and there be none to deliver; and ſeclude them for ever from his Mat. 26. 29 R • v. 19. 9. Lu. 22. 16 30. Table, Kingdom in Heaven, for ſuſpending his invited gueſts from his Supper, here on earth, without his Commiſſion, or command. I ſhall cloſe up all withAd Cacil. l. 2. Epist, 3. St. Cyprians words (recorded likewiſe byReply to Harding, • ag. 107. Biſhop Iewel) which I wiſh all our Miniſters to lay to heart: Religioni noſtrae congruit, et timori, et ipſi loco et officio Sacerdotii noſtri, cuſtodire Traditionis Dominicae veritatem, et quod prius apud quoſdam videtur erratum, Domino monente, corrigere; ut cum in claritate ſua et Majestate Caeleſti venire caeperit, inveniat nos tenere, quod monuit; obſervare quod docuit; facere quod fecit. And his words to Cornelius the Pope, (regiſtred in theSection 14. p. 332. Harmony of Confeſſions out of the Confeſſion of Auſpurg) How do we teach or provoke the people to ſhed their Bloud in the Confeſſion of Chriſts name, IF WE DENY THE BLOOD OF CHRIST TO THEM WHO ARE IN THIS WARFARE? Or how ſhall we make them fit for the Cup of Martyrdom, IF WE DO NOT FIRST ADMIT THEM BY THE RIGHT OF COMMUNICATION TO DRINK IN THE CHURCH THE CUP OF THE LORD?