The Receiver undeceived: OR AN ANSWER TO THE AVTHOR OF A late Sheet entituled, Of Receiving the Communion in the Company of such, whom we conceive not so good, holy, and rightly principled, as we wish they were.

WITH An Appendix for this Proposition, Vngodly Persons ought not to be admitted to the holy Supper.

By SIONOPHILUS ECHTHROBABYLONICUS.

Luk. 22.19.

My body given for You.

20.

Blood shed for You.

Act. 20.7.

When the Disciples came together to break bread.

1 Cor. 10.16.

The cup of blessing which we blesse, is it not the Communion of the blood of Christ?

v. 17.

We being many are one bread and one body.

1 Cor. 11.29.

For he that eateth and drinketh unworthily, eateth and drinketh Damnation to himselfe, &c.

OXFORD, Printed in the yeare 1651.

The Readers Admonition.

READER,

I Am not ignorant that this present age is cloy'd with publique controversies. Nor that the subject I dis­course of hath the weaker side, as to the Vulgar ap­probation. Mine ayme is truly tould thee in the Title; how well the marke is hitt, thy selfe mayst tell me in the tryall. I hope thou wilt prove none of those that set [...]heir Conscience in Religion, by their Country; not Gods Counsell. Tis found too true, that custome is a second nature. And prescripti­on, even in Christianity carries a greater stroake then Scripture doth with very many, nor the meaner onely. Hence are those pleas: Has been the custome: And by our Fathers too before us. Joh. 4. Alas! but did not the Samaritanes say the same? And Peter; A vaine conversati­on was received by tradition from your Fathers. 1 Pet. 1. Yet more parti­cularly: Approaching to Christs table is a Case of life & death. It cost him deare that had not on his wedding garment at the feast.Mat. 22. What pitty notwithstanding is't to see how sinners on the grounds a­foresaid, rush thereto, as horses to the battell, upon their ruine. And those most eager for it that least understand the hazard of it. No marvell the Apostle chargeth to Examine: not in the former formall road, but as 'tis elsewhere, Whether ye be in the faith or not; and,1 Co. 11. 2 Cor. 13.5. Know ye not that Jesus Christ dwelleth in you, except ye be re­probates. Sure, Reader, then thou hast cause to try, before thou trust; to be well advised ere thou adventure on businesse of eternall cōse­quence. However I have done my part thus to fore-warn; looke thou to thine, to be fore-armed, else at thy perill be it.

To the Author of the Sheet entituled [Of receiving the Communion in the company of &c.]

YOu undertake the resolution of a Case of Conscience; but (if I mistake not) leave it in as bad a Case as e're you found it. I would, without your prejudice, cast in my mite to prevent abortion of such an hopefull Issue. Tis not the Credit, but the Cause I serve, which makes me, (though my skill be little at the weapon,) take up the buckler with you yet as at all would I not be your, Enemy, so must I to the utmost be Truthes friend herein;2 Cor. 13. you know who said, We can doe nothing a­gainst the Truth, but for the Truth.

Title exam. Former part.First to your Title, then your Text.

That former truely halts downe right: but, whether its a slip, or subtilty, I don't determine. However it begins, and ends alike: indeed, 'tis current in neither. The former part enquireth of receving the Communion barely;Disciples ig­norance, Peters Cursing & Swearing, Ju­das's Treason. And Proleps [...] and Pos. 3. and 7. Sub finem. as if you meant to satisfie receivers only, about communicating with those they think unworthy: whereas 'tisSee Pos. 1, & 2. elsewhere evi­dent your purpose is to defend Dispensers also, and that too in admittingSee Pos. 1, & 2. any or all, notwithstandingSee Pos. 1, & 2. ignorance or prophanesse, (as the Custome was) unto that Ordinance; [Page 3]with reproofe of such as practise otherwise. And this indeed is the White you chiefly aime at; as may be seene apparent­ly, if the Reader will but trust to his owne eyes, before he take your word. Truely such dealing then is but a kind of dodging with us; except you'ld have us think we have cause to thanke you for that as over measure.

But yet there's worse behind, where it proceedeth [In the Company of such whom wee conceive not so good, holy, and rightly principled &c.] Latter part. Sir, let me be ingenuous with you: were all your following Arguments cleare demon­strations above all possibility of exception, 'Twere but the Conquest of a man of straw your selfe sat up. Who doubteth but the least degree of goodnesse, holinesse, and rightly prin­ciplednesse, (to use your termes) or saving faith, (as others speake more properly) who doubts, I say, but this as it entitles to the Thing, much rather to the Signe and Scale the Sacrament? And as for that addition [As wee wish they were.] That is as true (if I may use that proverb) as the very Gospell. where is He that hath made the forward'st progresse in the way of godlinesse, but yet must say (Lay by the Ranters and their retinue) with blessed Paul to the Philippians, I am not already perfect: and so may have our wishes, as they had his, to abound yet more and more. Phil. 3.12. &c. 1.9. And then what newes you tell us! When the blind may see, 'tis of necessity to receive with such, or else with none at all. In this we are agreed.

And now, good Reader, perchance thou'lt thinke the quarrell ended; and it were indeed, but that there is an Ambush layd, which (it may be) is not observed by thee. These are our Authour's words tis true; but for his mind we must divo deeper before we fetch that up. There's no great danger in the venture. Compare his place quoted in the margent of the former page with this his Title. The sence is plaine. He takes for granted, that our English parishes are Saints Assemblies, nor onely thus professedly, but positively also: (although the generality are either dead in ignorance, or [Page 4]buried in prophanesse, or both) & therefore having, as he supposeth, someSee Title so good, holy, &c. good degree though not so great, as we could wish, of goodnesse, holinesse &c. (you know the language) there is no reason to suspend them from the Communion, or our selves from communicating with them. But where's the proofe of this? Or must the Reader give, be­cause he begs that question of him? We know whatNumb. 16.13. [Congrega­tion holy, every one of them. Korah said, and the Papists think, but that won't serve the turn. Nor must we trust, in such like cases, the word of Man, unlesse Gods Word be passed for it: much lesse when 'tis against it, yet such is the foundation of all our Authors building. But that I leave, with his Title too, unto thy Censure, and shall enquire whether it be mended after in his Text.

This stands divided into 7 Positions as you terme them.

Pos. 1 exam. The first is this.

‘[Jesus Christ gave the Communion to Peter, who he knew would deny him with cursing and swearing; and indeed so did.]’ yet Sir, you name but one temptation wherein Peter had the foyle so foulely, whereof he soon repented also, and that with bitter teares, and what's this to continued viees of those unrepenting ones, against whose suspension yet you plead, And truely Sir, you might have been so curteous, indeed so just unto the Memory of that blessed Saint, as, like theMat. 26. ult. scrip­ture, to have let your Reader seene his vertue, with his vice; his faith as over ballancing that his failing; at least that none occasion might be given for presumption to prophaner hearts. And 2 that fault was not committed before the ho­ly supper, and therefore who would looke that he should be suspended from the supper for it, unlesse you think one may be justly punished before he hath offended. But you goe on [and to all the disciples, who as Peter did not yet beleeve the resurrection, nor a great while after neither, nor indeed could they be brought to it.] But Sir, let's give the just allowance unto this, and then it won't be found so much to light, as by your aggravations you would have men believe. For first 'twas not the generall resurrection whereof they doubted, [Page 5]as the Sadduces; nor consequently That particular one of the body of Jesus Christ. The failer as it seems, was made but in the Circumstance of time, when it should rise: they thinking strange, belike, that his should lodge but three daies in the grave, where other bodies were to dwell even to the last. Nor yet doe I excuse them for giving higher place to their owne thoughts, then their Masters words. Well, you goe farther, and tell us too of [Cleophas &c.] but I c'ant tell why, since that hee neither was of the twelve, nor re­ceived with them. You name Thomas also, but hee was in­cluded in [all the Disciples,] whereof before. And last of all, you speak of their expecting [a temporall Kingdome] where­in I grant they were mistaken, in expecting more then was intended for them. Though yet it was the restauration of the Kingdome unto Israel, Act. 1.6. and not the subjection of Israel unto themselves whereof they did enquire. And all men know, the old allusions of the Prophets about Messias Coming, do looke like such as seeme to promise the bringing in of that at least, as superadded to a better stute.

These are the severall summes of those your premises, the totall truly cast up comes to this [Christ gave the Supper to his weake Disciples.] What then? you leave the Reader to conclude himselfe, wherein I'le do my best to help him, since you have not. As your question runneth this you'd have, Therefore receiving the Communion in the company of such, &c. is lawfull. How well this followes we spare to speake. But the conclusion shall be granted, as that which neither any doth oppose, nor the defence whereof your selfe do purpose. Otherwise as you meane, thus;See above. & Pos. 5. [In the Or­dinance of the Lords & Commons &c. Therefore 'tis lawfull for a Minister to admit all his Parishoners, ignorant and scandalous, unto the supper, and it is unwarrantable for any con­scientious persons to refuse receiving with them.

Whereto I answer. The Conclusion's bigger then the Premisses, and therefore Count it but on Courtesie if I take notice of the latter part. The other's thus. Christ gave &c. Ergo, Ministers may &c. Here we deny the Consequence.

Our reasons are

1. Examples doe not necessarily conclude. I'me sure thoug [...] Christs example be in some, 'tis not in all things for our im [...] ­tation. I need not speake of his fasting forty daies; we hav [...] a cleerer instance about his ministeriall office:Joh. 4.2. himself [...] baptized none, may ministers therefore refuse that exer­cise? 'Twould be a greatefull service for the Seekers.

2. Divines say commonly (your selfe too I suppose) tha [...] from a church constituting to one constituted, the argumen [...] doth not hold. We know that in the infancy of commo [...] wealth's, whilest lawes are making, policie framing, things may be done, according to emergencies; which after­wards must be foreborne. 'Ime sure as to our businesse, there were that time, no offices nor cēsures exercised amongst the Apostles, as in a body politique; which afterward in their number did encrease, was not omitted.

3. Admit these two were very blanks; yet till you prove a likenesse (which you are never like to doe) 'twixt those disciples and your parishoners, this reason will be silent. Let the world be judge: for thus you argue. Christ gave the supper unto weake beleivers, therefore we may to wicked unbeleivers, (I count beleivers and disciples here to be sy­nonyma's.) For, Sir, lay all the Aggravations that your wit affordeth on the disciples blemishes (whether to bol­ster ignorance and prophanenesse, I dare not say, what e­ver others may suspect) I say,* Joh 6.68, 69, 2, 11, 16, 27, 17, 8. Luc. 22.32. Mat. 13.16. alibi passim, ô yee of little faith. doe what you can (and yet you are dexterous at it) to rub and lance their sores, youl't find them sound at bottome, and true, though weake be­leivers in theyr foulest rags before the resurection, as well as after in theyr fairest robes. And though you labour till you sweat, can it be proved that ignorant & scandalous persons (As above &c. for such you mainly plead for) are any other in scripture plainesse, thenJoh. 17.3. with c. 3.36. 1 Joh. 3. 3. Jam. 2.20. wicked unbeleivers and doe you think that strangers are as free unto the priviledges of a corpo­ration, as Citizens themselves? But now let's see how well the other follows hence. You meane the weake Disci­ples [Page 7]or believers did receive together. Therefore theSe last par­ticular of the 3. Pos. [mixt Communi­on.] mix­ture in this businesse of godly and ungodly is lawfull. The very naming is a nulling of it.

Thus Sir, I thinke yourPos. 2 sub fi­nem. strongest hold appeares unable to hold out in your defence against the truth, whereof I let the reader judge imparitally. For your Prolepsis our speciall businesse with it is from part thereof to pick your meaning in the whole discourse, and that we have already noted. Onely whereas you intimate, the only or maine reason of suspention is for reformation; it's your mistake at least of others mindes, if not of truth, who judg the cheifer ends are to prevent the prophanacion of that Seal, & condemnation of his soule that is unworthy.

Lastly that speech of the [disciples vnbeleife] may be in­terpreted either of the weaknesse of theyr faith and then you might haue said so: or simply of theyr want of faith (which may be thought you meane, and then it is before refuted

POS. 2 Your second is to this effect

[Judas received, ergo &c.] you spend two pages and some what better, with no litle confidence, about the proving of your antecedent, that Judas did receive and thinke your office fairly done by disproving of that place which unto most seemes most against it 'Tis Joh. 13.30. You say [this place with all circūstances seemes unanswerably to prove the contrary] but let us see the substance of those circumstances you boast will do the businesse.Joh. 13.30.

First let me tell you that I thinke you might have sav­ed some paines and well reducd your five to two, or three particulars at most; but that this serves to fill the pa­per, and amaze the simple reader. But something unto each,

1 You say ‘[v. 2. supper, that is the passover was ended and that in the twilight.] But Sir, here lies the ground of your mi­stake, in that you are not well acquainted with, or else op­pugne your knowledge in the Jewish rites at celebrating of the passover: which was breifly thus, as far as it concernes our purpose.Scaliger 6. de Emend. p. 567.573. & Beza on Mat. 26. So Godw. Jew. ant. In the evening they lay downe to eate the Lambe & unleavened breade, which done they rose and washed theyr [Page 8]feet then returned again to a certaine Leo Modena pag. 129. of this also. sauce wherein they dipt theyr bread & herbs. By this you may perceive what meanes the supper ended v. 2. that is, the first course: the interme­diat washing; and the dipped sopp. Though I could have told you, that some translate forMusc. in loc. Erasmus. coena facta cum coena fi­eret, and one greek coppy readesBeza. [...], not [...] as the rest.

‘2. [After supper, and before the Communion, was done and said all, from v. 2. to v. 17.]’ True, rightly understood and untill verse the 31. For the Communion what mention's made of that weel'e see anon.

‘3. [Our Saviour thrice intimated Judas's treason 1 long before, 2 then at his last passover and 3 at the Communion for certaine if not a litle after Luc. 22.21.]’ This last I answer in Beza's words,In Luc. 22. it appeareth plainly from the other Evan­gelists and John especially that this discourse was at the se­cond course of the legall supper, and then for certaine not at the Communion, but before. So that your thrice is at the most but twice.

‘4 [The dipped sop was a peece of the blessed and broken bread] This is not only a bare mistake (as by what above appeareth) but a bold dictate also; when nota syllable doth that Euan­gelist use (which I can find) about blessing or breaking Sa­cramentall bread. 'Tis plaine he medles not at all about the institution of the holy supper as being largely done by o­thers before him.So Bucer, Calv. Bez. and the Authors Marg. Paralepomen [...] scribebat Johan­nes omittens aliis dicta.

‘5 [Supper that is the Passover was ended by twilight v. 2. but Judas went not out till it was darke night v. 30.] 1 v. 2.’ proves not what you say, but if you meane your comment on it I referre my reader to my answer there, with this ad­dition that the Law of the Passover onely saith.Exod. 12.6. [...] Between two Evenings, some thinke Vespera Solis & Lumi­nis. Others De­clinationis & Occasus. Kill it in the Evening. 2. To that of Judas going out at [dark] night, there's some thing of your owne in that, you know tis common with the scriptures and in our ordinary speech to speake of things as come or present, which are onely comming, or neare at hand: and so interpretersBulling. in Locum. Night was at hand.

Now let the Reader judge, Quid dignum tanto &c. Though I am not ignorant, nor desirous to have him so, that the question's controverted among some Learned. Yet un­to mee it seemeth evident, that they are right who hold the negative, asCerta eorum videtur senten­tia qui existimāt institutioni S. coenae non inter fuisse. in Joh. 13. Beza, Omnino pro­babile mihi vide­tur, Judā coenae illi non interfu­isse. in Mat. 26. Piscator &c. which may be part­ly gathered from these words of Christ then spoken to those present at the holy Supper: My body given for You: and blood shed for You. Wherein all know, that Judas had no part. And clearly from that John saith expresly, he went out immediately upon the sops receiving, which needs must be afore the Suppers institution, as above appeareth. And though Parens doubted, yet marke hisIndè tamcu non sequitur qd scelerati non sint à mensa Domini arcendi juxta mandatum Apo­stoli cum talibus no cibum sumite. inference. It fol­lows not, that the wicked should not be suspended from Christs Table, as the Apostle wills: With such not to eate.

But should we grant it. Then you'ld say, sure Ministers may to such, &c. None to forbeare, &c.

It follows not: for 1. review the two former answers to the 1 Pos. 2. Judas was an Apostle, a Preacher: nor do I find him whilst he kept his Ministry branded with pro­phanesse. 3. And specially, he was not yet convicted of his villanous treason, nor indeed accused of it,* Non igitur quod Christus o­raculo complen­do fecit trahi debet in exem­plum. Par. in Mat. 26. which is no mar­vell since it was not then brought forth though (wretched caytiffe!) 'twas a breeding by him.

And for the other Disciples, why should they scruple Joyning with him, when as they knew no worse by him then by themselves? especially since as you thinke, their Lord did not except against his coming thither.

Thus we have tryed your Champion reasons. The rest may go by number not by weight, and yet we'le lay them in the ballance too.

POS. III ‘[Not discerning the Lords body, is a great and perilous sin, but not there or else where made aground to people to forbeare, &c. as they suspect &c. nor Minister to suspend whom he onely feares &c.]’ Indeed Sir you speake very softly yet may be over heard. Who tells you that suspition barely in the one or onely feare in the other: is ground enough for such pro­ceedings? [Page 10]In truth I would make one to chide such jealous spirits if I could find them. Yet see how well you doe it. Not discerning is not held forth. Ergo, nothing else. Surely you will not stand to this But farther, do you thinke there is no ground to either when 'tis known that such do eat and drinke damnation to themselfes? Me thinke your se­cond thoughts should grant it something to encourage mad­men to destroy themselves,1 Cor. 11. and more to put Knifes in their hands to cut their throats with all. And need I make the Ap­plication?

POS. IIII ‘[To communicate with unworthy receivours is not held forth 1 Cor. 11.29, 30, to us to be any cause of temporall much lesse eternall judgement to those that are worthy though cōmuni­cating with them.]’ Suppose it be not there, might not divine indulgence be the reason of it as well as what you ayme at? Or, it is not there held forth as a ground of any judgement: but it may be else where. I wonder how you would expound that place of Numb. 16.26. and that too Revel. 18.4. Be not pertakers of her sinnes that ye receive not of her plagues. Num. 16.26. Rev. 18.4. But to passe that by. We know the whole church was not onely1 Cor. 5. elsewhere blamed about their countenance to, and continuance of that scandalous person in their fellwship: but in this very chapter also for the same disorder whereof wee speake v. 17.22, 31.

POS. V Your 5 doth quite forget it selfe; & yet we must remēber to say something to it for the Readers sake. It begins ‘[In the Ordinance of Lords and Commons &c. We know they did make many, but no doubt, you meane that of suspending ig­norant: and scandelous from the supper. (By this againe ob­serve, good Reader, as above we noted, whom our Author in this worke doth vindicate, viz. Ignorant and scandalous persons against whom that Ordinance was provided.) But Sir, let us consult the Ordinances of Jesus Christ the Lord of Lords and Commons, and submit to theirs as they agree to his, Otherwise 'tis better to obey God then men. Act. 5. Whereas you af­ter speake of some, godly livers that can give little or no ac­count [Page 11]of his faith almost in words.]’ You do but well to speake for him that can say nothing for himselfe. And trust me when I meet that dumbe beleever, he may expect my my good word also. Onely 'tis pitty the Apostle Peter should forget him, when he bids us all be ready to for to give a reason of our Hope. And for your charity that perswades you, had he not a good measure of Christian faith and knowledge in his heart, he would not shew so much in life.]’ You may remember All's not gold that glisters. Alas Sir, that you should be ignorant that o­ther principles beside Christian faith & knowledge may serve to moralize men in their lives. What was it that made Paul so blamelesse whilst a Pharisee? And very Heathens famous (as to this) unto posterity?Ps [...] i. 3. I trow not Christian faith and knowledge.

POS. VI Your 6. hath so farre lost it's way, that, I professe, I know not where to find it. Nor do I thinke a hue and cry could meet the meaning of it. You tell us what Queen Eli­zabeth said about these words, This is my body:

Christ tooke the bread and brake it,
He was the Word that spake it,
And what that Word did make it,
I do receive and take it.

I hope you would not give lift to set up bankrupt transub­stantiation once againe in England. And for your descant on it, All controversies are best shut up with such short resolu­tioni as this is. I must confesse, this were a short if safe di­spatch. But sure such remedy is worse then the malady. I thinke (for all the papist [...]) that ignorance is still the mother of Error, not Devotion. Once it was certaine thatHos. 4.6. people perished for lack of knowledge. Nor fared they beter that worshipped they knew, not what. Joh. 4. And yet shall wee believe we can't tell what, and practise what we can't believe. It is e­nough. Implicit faith (it seemes) hath faster friends then all men find.

POS. VII Your last is mainly an Apologie, for the Parliaments [Page 12]good opinion of you notwithstanding this your undertake­ment; whether to serve the times, or other ends, it is no matter; I, for my part, will promise not to speake a word against you in it. Only I must take notice how you say [no­thing was defective in your former way as preceptively to worthy receiving, necessary.] And yet in your whole sheet you have not one position or any portiō groūded on a precept. Perhaps you have a charter that examples barely may serve to raise your buildings up, but precepts only raze them down. How­ere I doubt not but the Reader sees by this time (though you make the best on't, by setting a good face upon the bu­sinesse) that you are poorely provided of that kind of fur­niture likewise. So that had not the Magistrates sword stuck closer then Gods Word unto your former way it would have tumbled long agoe. And lastly for that monument your lines erect upon the antient ‘[Rules & Rubricks]’ in English, common [...]er and all it's appurtenancs) you doe but keep the antient rule. Nothing but well of the dead. And let them rest, & r [...]tt for me at quiet in theyr graves for ever.

Thus, Reader, as I hope I have done the truth and thy selfe too, right, nor any wrong unto the Author. Now with thy leave, to prevent a vacuum, Il'e take my turne to stuffe this paper up, by way of Essay, in asserting some thing of mine owne opinson; as well as hither to in answering of an others.

Ʋngodly persons ought not to be admitted to the holy supper

The termes are cleare to those that will not cavill. And I hope anon the proposition shall to such as arn't on purpose sett against it.

PRECEPT. I 1. Tis against the meaning of Christs mandate at the in­stitution Mat. 26. Mar 14. & Luc. 22.19. Take. i. Ye. and shed for Your▪ given for You: i disciples godly or believers not others (for what hast thou to doe to take my Covenant into [Page 13]thy mouth &c.) repeated 1 Cor. 12.11. broken for You. still restrained to Saints as 1 Cor. 1.2. Clearly explained 1 Cor. 5. with such not to eat whereon Pareus Si convict is prophano cum ta­libus interditi­tur, quanto magis convictu sacro [...] Par. in 1. Cor. 5.11. If that meere civill how much more sacred tabling is for bad with such [...] ungodly, though at large professors.

PRACTISE 2 2 'Tis against the approved custome of the primitive purer times Infractione Eucharistiae Syr. Interp. Acts 2.42, 46. & 20.7. believers,2 PRACTISE and none other spoken of. Whether ungodly were admitted to the commu­nion with the faithfull then may soon be seene Rom 1.6, 7. called to be Saints. theres of that church. The like the 1 Cor. 1.2. Eph. 1.1. Col. 1.2. Phil. 1.1. &c. Surely they were not there de jure 2 Cor. 6.14. Be not unequally yoked with unbeleevers (see v. 15.16, 17.) not in breaking bread at least.

And now me thinkes Christs precept and the Christans practise agreeing with it, should gaine on tender hearts to be accounted full of duty, free from danger; & that beaten roade much better then by pathes that hav [...] [...] [...]rod at first at best but by a sinfull man if not the man of [...]

REASON. 3 And yet good reasons may be farther added. A few Ile intimate, thy selfe enlarge them.

1 Christs Order in his Ordinances would be inverted by it, his word should be received, before this Seale applyed. Twere vaine to Seale a blanke. That's forJames 1. begetting this encreas­ing grace. Men first must live before they eat & grow.

2 It would pervert the end of this perticularly. Breefly: on Gods part. First toSigne. represent Christs death and benefits 2ly toSeale. ratisie our soules communion with him and1 Cor. 10. one another in them. How sutes this with ungodly men? A­gaine, mans acts are answerable. First,1 Cor. 11. commemoration of the benefits. Secondly,Jer. 31.33. 1 Cor. 15.31. Rom 6.3. obligation to obedience. Who sees not these peculiar to believers?

3 They ought not where a Church is gathering to be re­ceived into fellowship▪ or if there, to be rejected, 2 Cor. 6.15. Matt. 18.17 [...] & 1 Cor. 5 with­out repentance.

4 They have no right unto the thing: How then unto [Page 14]the Signe? They are open enimles unto Christ and shou [...] sit at table with him?

5 The [...]presence is of danger to the Church approvin [...] A little da [...]en leaveneth the whole lumpe: spoken of the perso [...]

6. They eat and drinke damnation to themselves. 1 C [...]. 11. & 5. And then what cause have all ungodly ignorant and unbe­lievers to tremble in approaching to Christ's tables Since the which prosit Saints there, [...] Cor. 11. poysons them. These have they death procured, by what they have theyr life preserved. And doth it not concerne the godly too in prudence to them­selves, in pitty unto them, but most in piety towards Christ to preserve his worship pure, theyr soules, from perishing them selves to from pollution, by forbearing such commu­nion with ungodly persons? Christ's Stewards specially to have a care of casting Pearles to swine, & Childrens bread to dogs: which proves not bread but stone, not fish but serpent unto such rese [...]

And lastly [...] [...]oke unto the Lawe and testimony to be theyr guide in all theyr goings. Es. [...].

And as many as walke according to this Rule peace be unto them and mercy and upon the Israell of God. Gal. 6.16.

FINIS.

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