William Morrice of Werrington Esquire in his irrefragable Diatribe in answer to Mr. Saunders 1657. p. 218 219 c. to whom I shall referr all such who desire fuller Satisfaction in this Controversie which they have so solidly and amply debated that there is little remaining to be superadded by me but some few Gleanings after these fuller Crops which I hope through Gods blessing will silence convince all future Antagonists and presume will be neither unacceptable nor contemptible nor superfluous to sincere unbiassed Christians who only study seek c Zech. 8.19 love the Truth and Peace for whose benefit I have made them publike Our d See Dr. Drakes Boundary to the Holy Mount p. 154. to 176. 120 121 c. Mr. Collins Mr. Saunders Books and others of them who have written of this subject Antagonists destitute of all Scripture proofs to evidence the Lords Supper to be no Soul-converting Grace-producing but only a Grace-confirming Ordinance do bottom their opinions upon these 7. sandy Foundations or Objections objection 1 1. That the Sacrament of the Lords Supper is a Seal not only of the Covenant of Grace but also of the truth of saving Faith and Grace in the hearts of the Receivers Therefore it is only a confirming but no soul-converting faith-begetting Ordinance I shall concisely examine dissipate overturn this rotten Foundation whereon this Error is principally grounded and display its vanity absurdity e 2 Cor. 4.2 to every mans conscience in the sight of God To this end take special notice in the first place 1. That the Lords Supper is never so much as once stiled in Scripture a Seal or Seal of the Covenant of Grace much less a Seal of saving Faith or of the truth of saving Grace in mens hearts but only the f Mat. 26.26,27 Lu. 22.18,19,20 1 Cor. 10.16,17.21 c. 11.20 to 30. Gal. 3.1 Lords Supper Table Bread Cup Body Bloud or the Remembrance Figure Sign Representation of his death and passion which have no analogy at all with a Seal By what rule then of faith or right reason can they justly affirm prove it to be any Seal at all or such a Seal as this If rherefore it be no Seal by divine appellation or institution then all their consequences built on this false foundation fall to the ground together If they allege that Circumcision is directly stiled A sign and Seal of the righteousness of the faith Rom. 4.11 Ergo the Lords Supper is likewise such a Seal and may properly be stiled a Seal Though many learned g See Dr. Ames Bellarm. Enerv. Tom. 3. l. 1. c. 1. p. 9. to 15. Protestants and some Papists be of this opinion yet under correction I deny the consequence upon these grounds 1. Because God himself gives this Title to Circumcision only and that but once but never to the Passeover Lords Supper Baptism or any other Ordinance Therefore his Ministers Servants must conform themselves to his pattern language herein 2. Circumcision was a vâ—sible mark set by Gods command upon the flesh or persons of all who were circumcised Therefore it might properly be stiled a Sign Seal and Covenant of God in their flesh upon which is left a perpetual impression Gen. 17.10,11,12,13,14 Rom. 2.28 c. 4.11 But the Lords Supper Baptism and the Passeover leave no such visible marks or impressions on the persons or flesh of those who receive them Therfore God never stiled any of them Marks or Seals as he did Circumcision neither may we without his warrant against his president and sacred language stile them so 3. The Lords Supper succeeded not Circumcision but the * Mat. 26.17 to 31. 1 Cor. 5.7,8 c. 10.3,4 Passeover never called a Seal in sacred Writ Therefore this stile appropriated to Circumcision cannot be rationally given to it the rather because the Holy Ghost never gives it to Baptism which succeeded Circumcision 4. Circumcision is only stiled A Seal of the righteousness of the faith which Abraham had being uncircumcised g See Calvin Peter Martyr Aretius Fayus Paraeus willet wilson and others on Rom. 4. That is a token of the Covenant between God and Abraham and his seed made to him by God and believed by Abraham before he was circumcised as is evident by Gen. 17.1 to 15. compared with 15.1 to 8. Rom. 4.9 to 23. But the Lords Supper is not such a Seal token but instituted for other ends to represent unto us the breaking of Christs body and shedding of his blood on the Cross for our sins to shew forth his death till he come c. Whence it is stiled The new Testament in his blood Mat. 26.26,27,28 Lu. 22.19 1 Cor 11.24,25,26 c. 10.16,21 c. Therefore Gods stiling Circumcision a Seal is no warrant for us to stile the Lords Supper so Objection If any Object That the Lords Supper may properly be stiled a Seal because it doth confirm which is their only reason I deny the consequence for then by this reason an Oath should be a Seal Answer because it is for confirmation Hebr. 6.16,17 Miracles and Signs done by the Apostles should be Seals because they confirmed the words and Gospel they preached Mar. 16.20 The huâ—bands Silence should be a Seal which confirmed all his wives vows and bonds Num. 30.14 The plucking off the shoe and giving it to a neighbor should be a Seal because it confirmed all things concerning redeeming and changing Lands in Israel Ruth 4.7 Every Decree should be a Seal because it confirms the things decreed Esther 9.29,32 Yea the Apostles Ministers and Word preached should be Seals too because they confirmed the Souls of the Disciples the Churches of Christ and testimonie of Christ in men Acts 15.32,41 c. 14.22 1 Cor. 1.6 Heb. 2.3 Phil. 1.7 And Christ himself a Seal too who shall confirm us unto the end 1 Cor. 1.8.5 The Scripture makes mention only of 2. sorts of Seals The 1. material affixed to Writings Deeds Books Letters and other material things for their confirmation securing or secrecy Neh. 9.38 c. 10.1 Esth 3.12 c. 8.8.10 Job 41.15 c. 14.17 Deut. 32.43 Isay 29.11 Cant. 4.12 Jer. 32.10,11,14,44 Dan. 6.16 c. 12.9 Mat. 17. Tim. 6.6 Rev. 5.1 c. 8.1 c. 10.4 c. 22.10 The 2. immaterial and invisible set by the Spirit of God or his Angels on the souls or forheads of his chosen Saints who are said to be sealed by and with the holy Spirit 2 Cor. 1.22 Eph. 1.13 c. 4.30 2 Tim. 2.19 or to be sealed with the seal of God in their foreheads Rev. 7.2 to 9. But the Lords Supper is no material Seal visibly affixed to any material Writing Deed Letter Book thing the visible Elements of it being instituted consecrated h Mat. 26.27.27,28 1 Cor. 11.24 to 30. c. 10.16,17,21 only to be eaten and drunken by us like other bread meat drink which may be as properly stiled Seals as the consecrated bread and wine not to remain as Seals upon us and the
Augustine saith That he was stirred up to come to Christ by reading a Heathen book written by Cicero called Hortensius Thus he saith That heathen Book changed my mind and turned my prayer O Lord unto thee Among OTHER CAUSES THE SACRAMENTS SERVE SPECIALLY TO DIRECT AND TO AID OUR FAITH For they are as i Aug. cont Faustum l. 19. c. 16. Saint Augustine called them VISIBLE WORDS and Seals and Testimonies of the Gospel k Defence of the Apology part 2. c. 7. divis 1. p. 150. For the word of God is the substance and life of all Sacraments and without the same all Sacraments whatsoever are no Sacraments c. All which abundantly evidence the Sacraments to be Grace-begetting Faith-quickning Soul-converting Life-conveying Ordinances having promises and the word annexed to them as well as preaching and that this is the express Doctrine of the Church of England though now contradicted by a Generation of Novellers upon meer whimsies Crochets of their own out of Self-interest and respects What other Protestant Divines have asserted to the same effect you may read at large in My Suspension Suspended p. 28. to 35. and in Mr. Morrice his laborious Diatribe p. 29. c. The Lords Supper therefore being a Sacrament must thereupon consequently be a Soul-converting Grace-producing Regenerating Ordinance instituted for this verie end as well as the word preached and have promises of Grace annexed to it as all these resolve 3ly All the Objectors and l See Jewels Defence of the Apology c. 10. divis 1. p. 205 c. others unanimouslie assert That the Lords Supper is a Seal of the New Testament and Covenant of Grace the tenor whereof is thus expressed both in the Old and New Testament Jer. 31.31,32 c. 32.38,39,40 Ezech. 11.19,20 c. 36.25 to 31. Heb. 8.6 to 13. c. 10.16,17 After those dayes saith the Lord I will put my Laws into their minds and in their hearts will I write them Then will I sprinkle clean water upon you and you shall be clean from all your filthiness and from all our Idols will I cleanse you A new heart also will I give you and a New spirit will I put within you and I will take away the stonie heart out of your flesh and give you an heart of flesh and I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my Judgements and do them and I will be your God and ye shall be my people And I will give you one heart and one way that you may fear me for ever for the good of you and your children after you And I will make an everlasting Covenant with you that I will not turn away my face from doing you good but I will put my fear into your hearts and ye shall not depart from me And I will rejoyce over you to do you good And I will also save you from all your uncleanness c. Then shall you remember your own wayes and your doings that were not good and you shall loath your selves in your own sight for your iniquities and for your abominations and you shall all know me from the greatest unto the least for I will forgive your Iniquities and will remember your sins no more If then the Lords Supper be a Seal annexed to all these Covenants and Promises of Grace all in the Future Tense made to such who were unregenerate void of Grace and the spirit of God having old stonie hearts and wanting new as I have formerly touched it must needs be a regenerating Grace-conveying Soul-converting Ordinance by divine institution by effecting and putting them into actual execution at this Sacrament and these Promises must be all annexed to it as Writings Covenants are to their Seals as well as their Seals to them Hence Dr. Ames thus taxeth Bellarmin Tom. 3. c. 1. q. 3. De Promissione Sacramentorum Male disjungit quae sunt conjungenda promissionem de efficacia Sacramenti et promissionem praecedentem à Sacramento obsignandam Nam promissio illa pertinet ad institutionem ut causa efficiens Sacramenti obsignatio ipsa est efficacia promissa Promissionem etiam obsignandam sua natura antecedere Sacramentum ex eo liquet quod foedus antecedit cujus Sacramentum ita et signum ut inde foederis nomen sortiatur Gen. 17. The Objectors therefore must either renounce the Lords Supper to be the Seal of these promises and Covenants as they positively define it or abjure this objection that there are no promises of Conversion or begetting saving Grace and Regeneration made unto it as there are to the preaching of the word 4ly Our Lord Jesus Christ in the very institution of his Supper m Mat. 26.26,27 Mar. 14 22,23 Lu. 22.19,20 1 Cor. 10.16,17.21 c. 11.23 to 30. Took bread blessed brake and gave it to his Disciples saying Take eat this is my bodie which is given for you this do in remembrance of me After which he took the Cup and gave thanks and gave it to them saying Drink ye all of it for this is my bloud of THE NEW TESAMENT or Covenant as one Or◠This Cup IS THE NEW TESTAMENT IN MY BLOUD thereupon twice stiled The BLOUD OF THE COVENANT and of the EVERLASTING COVENANT Heb. 10.29 c. 13.20 as another Evangelist records it WHICH IS SHED FOR YOU and FOR MANY FOR THE REMISSION OF SINS this do ye as oft as ye drink it INREMEMBRANCE OF ME. For as oft as ye eat this bread and drink this Cup YE DO SHEW or shew ye THE LORDS DEATH TIL HE COME From which words of institution compared with Hebr. 13.20 Now the God of Peace which brought again from the dead our Lord Jesus that great shepherd of the sheep BY THE BLOUD OF THE EVERLASTING COVENANT represented communicated and spiritually received applied by everie worthie Communicant in and by the Lords Supper MAKE YOV PERFECT in every good work TO DO HIS WILL WORKING IN YOU THAT WHICH IS WELL-PLEASING IN HIS SIGHT THROUGH JESVS CHRIST It is most apparent that the Lords Supper was specially instituted blessed by Christ himself not only to commemorate and represent but also really effectually to communicate and convey to all worthie receivers all the benefits of his death bloud merits to make them perfect in everie good work to do his will to work in them that is well pleasing in Gods sight through Jesus Christ and that the New Testament or Covenant is thereby ratified applied made effectual to and upon their Souls in the remission of sins and all its forementioned branches 5ly The Scriptures resolve That n Rom. 5.9 we are justified by the bloud of Christ That o Eph. 1.5 we have redemption through his bloud That p Eph. 2.13,14 those who were afar off are made nigh by his bloud c. That q Col. 1.20 he hath made peace and reconciliation between his Father and us by the bloud of his Cross
That r Hebr. 9.14,15 the bloud of Christ purgeth our consciences from dead works to serve the living God For which cause he is the Mediator of the New Testament that by means of death for the redemption of Transgressions under the first Testament they which are called might receive the promise of eternal inheritance That ſ Heb. 10.19,29 c. 12.24 we have Liberty to enter into the holiest by the bloud of Jesus it being THE BLOVD OE THE COVENANT WHEREWITH WE ARE SANCTIFIED and the bloud of sprinkling which speaketh better things than the bloud of Abel That t Heb. 13.20 Christ suffered without the gate that he might sanctifie the people with his bloud That u 1 Pet. 1.18,19 through the bloud of the everlasting Covenant God makes us perfect in every good work to do his will That x 1 John 1.7 we were redeemed from our vain conversation with the precious bloud of Jesus Christ as of a Lamb without blemish That y Rev. 1.5,6 c. 5.9,10 the bloud of Jesus Christ cleanseth us from all sin That z he hath loved us and washed us from our sins in his own bloud and made us Kings and Priests unto God his Father and hath redeemed us unto God by his bloud Now all this is most lively visibly effectually emphatically held forth represented assured to our eies ears and by them unto our Souls in the Lords Supper the a Mat. 26.27 Lu. 22.19 1 Cor. 10.16 c. 11.24 New Testament in Christs bloud and that more demonstratively energetically then in the preaching of the word alone not coupled with the Sacramental Elements Therefore it must needs be a most prevailing Soul-converting Sin-cleansing Grace effecting Ordinance applying assuring all these Gospel Texts and promises to penitent humbled dejected hungring gasping souls resorting thereunto Hence * Hist Angliae p. 1. Contin Mat. Paris p. 977. Thomas of Walsingham Rishanger and others record of our devout King Henry the 3d That he was wont to hear three Masses everie day with special devotion and desiring to hear more he daily assisted those who celebrated private Masses and when the Priest elevated the Lords bodie he used to hold and kiss the Priests hand Whereupon St. Lewes King of France conferring with him concerning it and saying That he should not alwaies addict himself to Masses but more frequently hear Sermons than Masses King Henry thereunto replied with a facetious urbanitie Se malle amicum suum saepius videre quà m de eo loquentem licet bona dicentem audire That he would rather see his friend often than hear one only speaking of him although well thereby intimating that Christ visibly represented to the eie in the Sacrament everie day doth more effectually affect the Soul and work upon mens hearts than the bare hearing of him by the ear in the word preached 6ly The Holy Ghost assures us 2 Cor. 1.20 That all the promises of God are in Jesus Christ Yea and in him Amen unto the glory of God by us especially as they are b Heb 9.15,16,17 to 24. all confirmed ratified in and by his bloud death represented to us in his Supper c 1 Cor. 11.23,24,25 instituted for its memorial And the Church of England in her ancient Liturgy established by sundrie Acts of Parliament at the celebration of the Eucharist particularly annexeth these comfortable Gospel promises thereunto for the comfort encouragement of all the Communicants resorting to the same Matt. 11.28 Come unto me all ye that are weary and heavy laden and I will refresh you John 3.16 So God loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life 1 Tim. 1.15 This is a faithfull saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of whom I am chief 1 John 2.1,2 If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the Propitiation for our sins and not for ours only but also for the sins of the whole world Therefore all the promises of God in general and these in particular belong unto and are effectually applied by this Sacrament to the souls of all worthie receivers as well as by the word preached And by consequence it must by the cooperation of Gods Spirit and benediction not only confirm but beget true saving faith repentance all spiritual Graces and eternal life within us and assure us of the free remission of all our sinnes by the bloud of Christ as well as the word it self preached 7ly That Commission and promise of Christ himself soon after the institution of his Supper made to his Apostles and their Successors d Mat. 28.19,20 Mar. 16.15,16 Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the holy Ghost Teaching them to observe ALL things that I have commanded you And lo I AM WITH YOU ALWAYES UNTO THE END OF THE WORLD He that believeth and is baptized shall be saved but he that believeth not shall be damned extends as well to the Lords Supper as to Baptism and the preaching of the word because the administration of the Lords Supper is e See my Seasonable Answer of 2. important Questions a part of the Ministers office a visible and audible Word Sermon preaching the Gospel to the eie and ears together and one of the principal things our Saviour f Luke 22.19 1 Cor. 11.23,24,25,26 commanded his Apostles to do and observe in remembrance of him to shew forth his death til he come having an AS OFT AS YE DO IT annexed to DO THIS in remembrance of me Therefore the selfsame promise of Christs effectual presence blessing made to Baptism and the Word preached to work faith and Grace in mens hearts by them that they may be saved is likewise made to the Lords Supper Wherfore it is doubtless a Faith-begetting Soul-saving Converting Ordinance as well as the Word preached or Baptism 8ly All these Gospel passages promises of our Saviour John 6.27.33.48 to 53. Labor not for the meat that perisheth but for that which endureth unto eternal life which the Son of man SHALL GIVE UNTO YOU I am the living bread that came down from Heaven if any man eat of this bread he shall live for ever and the bread which I will give is my flesh which I will give for the life of the world Whoso eateth my flesh and drinketh my bloud hath everlasting life and I will raise him up at the last He that eateth my flesh and drinketh my bloud dwelleth in me and I in him He that eateth me even he shall live by me He that eateth this bread shall live for ever c. Which some Father and most Popish Authors appropriate wholly to the Lords Supper and all Protestants equally apply to the Lords Supper as well as to the Word preached or any other
invisible body bloud benefits of our Saviours death they represent and convey unto our Souls for their spiritual nourishment are received only as spiritual food not Seals neither are our bodies or souls in any Scripture said to be visibl or invisibly inwardly or outwardly sealed but only to be fed and nourished by this Sacrament Therefore it is as improper a speech to call it a Seal as to stile our meat and drink a Seal or to averr that mens persons faith or the Covenant of Grace are sealed by the Lords Supper as that their persons or Evidences of their Lands Charters Bonds are sealed by their Ordinary Suppers there being no Analogy at all between Meat Drink and a Seal or between feeding and sealing as these new Doctors affirm with as much sense and reason as the i Concil Trident. Sessio 21. c. 3. Concil Constant Sess 13. Bish Jewels Reply to Harding p. 72. c. Ames Bellarminus Enervatus Tom. 3. lib. 4. c. 7. p. 179. c. Popish Councils Doctors assert That the Lay-Communicants actually drink Christs bloud in the Eucharist by way of Concomitancy only in and by their eating the consecrated dry bread 6. Admit the Lords Supper might in some strained secondary improper sense be stiled A Seal of the new Testament or Covenant of Grace recorded in the Scripture and ratified by Christs death yet with what propriety of speech can they stile it a Seal affixed to the Grace of faith or saving Graces in the hearts of worthy Communicants Can the visible material consecrated Elements which they refuse to administer to those they repute not real Saints for fear of setting a Seal to a blank be affixed by them to invisible immaterial Graces If yea then k Bellarminus Enervatus Tom. 3. c. 3. P. 37. Dr. Ames and other Protestants main Argument against the Papists that the Sacraments convey not grace ex opere operato as physical instruments unto the receivers of them Fieri n non potest ut Sacramenta quae sunt res crassae et materiales ad animam penetrent et ibi quasi creando ingenerent divinam ac supernaturalem virtutem idque in momento quia proportionem nullam habent ad objectum in quod agunt must be both false and disclaimed by them as absurd for the future If no then this foundation and chief corner-stone of our Opposites structure against the Lords Suppers Soul-converting Grace-producing efficacy That it is a Seal both of the Covenant and truth of saving faith and Grace in the hearts of the receivers must be henceforth disclaimed recanted renounced by them as a false unproper unscriptural Paradox and Expression though embraced by them as an unquestionable principle which having l Suspension suspended p. 19 20. elsewhere more fully refuted in another method I shall here no further prosecute but only request them for the future to confine themselves wholly to the Scripture language and then this Controversie will soon be ended objection 2 2. From this first main foundation they deduce their 2. which I shall next discuss That Sacramental seals serve only to confirm ratifie prae-existent not to convey or effect non-existent Grace the proper office of a Seal being to confirm not convey Therefore the Lords Supper being a Seal cannot possibly beget or convey Grace where it is not but only corroborate it where already wrought This Position of theirs hath neither Scripture nor reason to support it being an apparent untruth and gross Solecism both in Divinity and Law For Scripture Law and common experience might have instructed these Opposites that there are several properties and uses of Seals The 1. is to conceal and seal up things from publike view as they usually seal up Letters Books Bags of money and what else they would keep private for which peruse Isa 29.11 Cant. 4.12 Job 41.15 Rev. 5.1 c. 6.1 c. 10.4 c. 22.10 2ly To secure and keep things safe from being embezelled attested by Deut. 32.43 Job 34.16 c. 14.17 Dan. 6.17 Mat. 27.66 3ly To appropriate and mark persons or things for our own and to distinguish them from others Rev. 7.2 to 9. c. 9.10 2 Tim. 2.19 2 Cor. 1.22 Eph. 1.13 c. 4.30 4ly To commission or authorize Officers and others to exercise their Offices or execute their commands Esth 3.12 c. 8.10,11 John 6.26 Hence all Judges Justices Commissions Officers Patents and Writs to Sheriffs are and must be sealed 5. To confirm or ratifie Writings and make them valid and irrevocable in Law Esth 8.8 Neh. 9.38 c. 10.1 Jer. 32.10.14.44 Isa 8.16 Now these writing are of several sorts and Natures 1. Charters Feoffments Grants Covenants Gifts Wills Bequests giving granting transferring and newly conveying Lands Goods Honors Annuities Rights Titles Interests Offices Powers Privileges Advantages c. from the King or from one person to another in which they never had any right or interest before being conveyed to them only by these new sealed writings 2. Deeds or Charters of confirmation corroboration or release confirming or inlarging mens former rights interests estates in Lands or other things wherein they had a precedent interest or possession by former conveyances Seeing then there are several other properties uses of Seals besides confirmation and the primary original most usual end of Seals and sealed writings is to convey transferr new rights titles interests privileges estates possessions but the secondary end of them to confirm corroborate or enlarge estates formerly conveyed To argue that the Lords Supper is only a Grace-confirming not a Grace-conveying Ordinance because it is a Seal is as gross an absurdity as to averr that all Deeds of meer Feoffment Grant Gift Bequest are only Confirmations of precedent interests or estates not conveyances of new ones because they are sealed and that Seals serve only to corroborate not convey or transferr 2. Themselves assert that this Sacrament is a * Though not immediately affixed to it as Seals are to Deeds Seal of the New Covenant of Grace and if so then it must certainly be rather a Seal for Conveyance of new Grace where wanting than a confirmation of prae-existent Grace the m See Olevian de Substantia Foederis Tenor of this new Covenant being thus expressed both in the Old and New Testament Jer. 31.31,32 Heb. 8.6 to 13. c. 10.16,17 I will put my Laws into their hearts and in their minds and hearts will I write them both in the future not preterperfect tense And I will be to them a God and they shall be to me a people c. Thus enlarged Ezech 11.18,19,20 c. 36.25,26,27 Jer. 32.39 I will sprinkle clean water upon you and you shall be clean from all your filthiness c. A new heart also will I give you and a new Spirit will I put within you not confirm that old you had before and I will take away the stony heart out of your flesh and I will give you an heart of flesh And I will put my spirit
which it is more clear than the light that this holy Sacrament CONFERS GRACE x Laur. Bochellus ibid. p. 142 148 357. Concilium Burdigale Ann. 1582. Concilium Bituricense Anno 2584. Synodus Lingonensis Anno 1404. all Decree That the Lords Supper doth both sanctifie cause conferr true saving Grace and Spiritual life to those who worthily receive it as well as confirm and encrease Grace being instituted by the Lord Christ Salutis nostrae causa to cause or effect our salvation and deriving their force from his most precious bloud as y Bochellus ibid. 144. Synodus Aquensis Anno 1583. determines Hence the z Bochellus Decr. Eccl. Ga. l l. 3. Tit. 1. c. 105. p. 376. Council of Rhemes Anno 1583. resolves That Christian religion hath nothing more excellent and honourable than the Sacrament of the Eucharist and NOTHING MORE EFFECTUAL to convert men to live holily and unblameably than its most frequent participation And thereupon prescribes all Parish-Priests Preachers to excite the people to the frequent participation thereof by informing them of the wonderfull fruits and benefit thereof Alexander Alensis in his Summa Theolog pars 4. qu. 5. m. 3. ar 5. sect 3. determines That the Sacraments dispose and make men more fit for the reception of Grace unde sunt causae gratiae non quantum ad esse sed quantum ad IN-ESSE whereupon they are THE CAUSES OF GRACE not as to its being but AS TO ITS IN-BEING Bonaventure in Distinct 4. qu. 4. affirms it to be the opinion of many great Divines That the Sacraments are said to have vertue to be a cause of and to work Grace according to the common manner of speaking by reason of the efficacious ordination and assistance of divine virtue as when any thing hath an effectual ordination to another thing it is said to have a virtue in respect thereof as the Kings Letters sealed with the Kings Seal c. It is the resolution of the Council of Trent Sessio 7. Can. 5 6 7 8. Yea of a See my Suspension suspended p. 28. Amesius Bellarm Enervatus Tom. 3. l. 1. cap. 3. most Popish Schoolmen and Bellarmine himself That the Sacraments work beget and conferr even the verie first Grace of Conversion and Justification not only as moral causes but likewise physically and immediately ex opere operato being instituted by God to this very end Which though the Protestants justly denie and refute yet they grant That they work regeneration sanctification and saving Grace as moral causes or instruments by Gods co-working with and by them according to their signification and obsignation per efficacem ordinationem assistentiam Dei but yet not immediately nor by their proper virtue Nec Christus suam virtutem propriè dat Sacramentis sed nobis communicat per ea Hoc autem facit mortis merito spiritus assistentia in quorum dispensatione necessario requiritur ut Deus sit agens principalis So Ames Bellarminus Enervatus Tom. 3. l. 1. c. 3. determines The 26. Article of the Church of England first compiled ratified Anno 1553. in King K. Edward the 6. time and confirmed by Parliament and all our Ministers subscriptions Anno 1562. in Qu. Elizabeths reign resolves That Sacraments ordained of Christ are not only badges and tokens of Christian mens profession but rather they be sure witnesses and effectual signs of Grace c. by which he doth work invisibly in us and doth not only QUICKEN but also STRENGTHEN AND CONFIRM OUR FAITH IN HIM And incomparable Bishop Jewel in his Apologie of the Church of England and Defence thereof chap. 1◠divis 1. p. 209. layes down this as the express Doctrine thereof We doe EXPRESLY pronounce that in the Lords Supper there is truly given unto the believing the bodie and bloud of our Lord the flesh of the Son of God WHICH QUICKENETH OUR SOULS the meat that cometh from above the food of Immortality of GRACE Truth and LIFE And that the same Supper is the Communion of the body and bloud of Christ BY THE PARTAKING WHEREOF WE BE REVIVED STRENGTHNED AND FED UNTO IMMORTALITY AND WHEREBY WE ARE JOYNED AND INCORPORATED UNTO CHRIST that we MAY ABIDE IN HIM AND HE IN US He addes Thus the holy Fathers say The Sacraments of the new Law WORK SALVATION because they teach us that our Salvation is already wrought Thus the GRACE OF GOD IS GIVEN TO US IN THE SACRAMENTS because it is represented and laid before us in the Sacraments b Reply to Harding artic 8. p. 282 283. ◠art 10. p. 318. We do hoth think and speak soberly and reverently of Christs Sacraments as knowing them to be the Testimonies of Gods Promises and THE INSTRUMENTS OF THE HOLY GHOST They are a perfect Seal and a sufficient warrant of Gods promises whereby God bindeth himself unto us and we likewise stand bounden unto God so as God is our God and we are his people The Sacraments of Christ notwithstanding they be Signs and Figures as they be commonly called by the old Fathers yet are they not therefore bare and naked * Ibid. Artic. 5. p. 241. For God BY THEM LIKE AS ALSO BY HIS HOLY WORD WORKETH MIGHTILY AND EFFECTUALLY IN THE HEARTS OF THE FAITHFULL c Raban Maurus l. 1. c. 31. Rabanus Maurus saith By vertue of the Sacrament the inner man IS REPAIRED by the vertue of the Sacrament we GET EVERLASTING LIFE And d August in Johan tract 26. St. Augustine saith The Sacrament is received from the Lords Table of some UNTO LIFE of some unto destruction But the thing it self whereof it is a Sacrament that is the bodie of Christ is received of every man UNTO LIFE and of no man to destruction whosoever be partaker of it Many like passuges of the e Ibid. Artic. 10. p. 331 332. Defence of the Apology part 3 c. 5. div 1. p. 327 328. Fathers he recites which I pretermit concluding with his own words f Defence of the Apology par 2. c. 15. divis 2. p. 284. The Merits of Christs death are conveyed unto us by God and received by us God conveigheth them to us Only of his Mercie and we receive them Only by Faith But the wayes either to procure Gods Mercie or TO ENKINDLE OUR FAITH are manie and sundrie Gods Mercie is procured sometimes by Praier sometime by other means But TO BREED or INCREASE FAITH IN US THERE ARE MANY MORE WAYES THAN CAN BE RECKONED Some men are moved onlie by hearing Gods word Some others by weighing and beholding Gods Miracles g Euseb l. 4. c. 8. Just in the Martyr was first allured to the faith by the cruelty of the Tyrants and by the constancie and patience of Gods Saints h Cypr. de laude Martyrii S. Cyprian saith So great is the power of Martyrdom that thereby he is even * Aug. Conf. l. 3. c. 4. forced to believe that would kill thee S.
Chron. 15.2 Ames 5.4,6 Isay 47.13 If you seek me early with the whole heart ye shall find me Seek the Lord and ye shall live I said unto the seed of Jacob seek ye me in vain With that of Heb. 5.8 The earth that drinketh in the rain that raineth oft upon it c. is blessed and Mat. 11.28 c. 28.15,16 forecited do all telate to our drawing near to God assembling together hungring thirsting after asking seeking knocking approaching coming to him watching at his gates remembring him in his waies seeking him and drinking in the rain of his Grace in the Lords Supper as well as in prayer fasting preaching reading meditating baptism or anie holy Ordinance else in particular Therefore we may must ought to expect Gods drawing near to us his presence with us our finding all Graces Benefits we ask seek knock thirst after entertainment by yea meeting with God finding of God Spiritual life to our Souls and all other blessings we need for our conversion edification or salvation in by and through the conscionable constant use of this discontinued Sacrament as well as in or by anie other Ordinance whatsoever and z Heb. 4.16 Jam. 1.5,6 we may boldly resort unto it in the concurrent strength of all these promises as to a Soul-converting Grace-begetting as well as Grace corroborating Ordinance let our Antagonists out of their own whimsical brains suggest what evasions they can to the contrarie Mr. Drake himself confessing in his Boundary p. 147. What the Word applied by one sense the Sacraments doth BY ALL SENSES he should have excepted smelling therefore it is a poweâ—full means of assurance and by consequence of conversion too by vertue of all these concurrent Promises 14. That prophecie and promise of Zech. 12.10,11 ch 13.1,2 I will powr upon the house of David c. the Spirit of Grace and of Supplication and they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one is in bitterness for his first-born c. applied particularly to our Saviours passion John 19.37 and to the Jews penitential monrning for crucifying him Acts 2.37 c. And in that day there shall be a fountain opened for the house of David and for the Inhabitants of Jerusalem to wash in for sin and for uncleanness and I will cause the unclean Spirit to pass out of the Land c. seems more particularly and specifically to relate to the fountain of a Mat. 26.26,27 Lu. 23.19 1 Cor. 10.16 c. 11.23,24,25,26 Tit. 3.5,6 Rev. 1.5,6 Christs bloud of the New Testament shed for many for the remission of sins and the Communion of his bloud represented to us in the Lords Supper rhan to the word preached or anie other Ordinance except b 1 Pet. 3.21 Ephes 5.26,27 Baptism Therefore we may with much faith and confidence repair to it had we no other promise but this as to a regenerating Soul-humbling sin-clensing sanctifying Ordinance as well as a confirming 15. The Apostle affirms and our Opposites much insist on it in this Controversie That c 1 Cor. 11.27,29 those who eat and drink the Lords Supper unworthily eat and drink judgment and damnation to them selves not discerning the Lords bodie and are guilty of the bloud of the Lord Therefore d Synodus Galonis c. Bochellus Decret Eccles Gal. l. 2. Tit. 1. c. 33. p. 152. by the rule of contraries those who receive it worthily shall eat and drink salvation and mercie to themselves be made partakers of all the benefits of Christs bodie and bloud and absolved from all their sins and guiltiness it being just like the word preached a savour of life unto life as well as of death unto death 2 Cor. 2.15,16 Mar. 16.16 16. That of John 1.12,13 But as many as received him to them gave he privilege or right to become the sons of God even to them that believe on his Name which were born not of bloud nor of the will of the flesh but of God is applicable as well to our receiving of Christ in and by this Sacrament as by the word preached Christ being received in both alike by faith wrought at and by them and men born again by God instrumentally through the use of them Therefore they are both alike regenerating converting Ordinances 17. The Ministry Word Sacraments and all other Ordinances of the Gospel were instituted by Christ for the conversion quickning of those who were dead in trespasses and sins the perfecting of the Saints the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the son of God unto a perfect man unto the measure of the stature of the fulness of Christ That we may grow up in all things into him which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to THE EFFECTUALL WORKING IN THE MEASURE OF EVERY PART maketh increase of the body unto the edifying of it self in love Yea those Ordinances of God which serve to increase or nourish saving faith and Graces do likewise work and beget them by the corporation of Gods Spirit as is evident by Ephes 2.1,5,6.13 to 21. c. 4.11 to 17. 1 Cor. 10.16,17 c. 12.14 to 31. c. 14.4,5,12,13,14.24,25,26 1 Thes 5.11 Acts 20.32 Col. 2.7,10,11,12,13 1 Cor. 3.9,10,11 Jude 20. 1 Pet. 2.2 to 8. compared together being express in point Therefore all Gospel Ordinances are Soul-converting Regenerating Grace-begetting Edifying as well as confirming yea to assert any Gospel Ordinance or Sacrament to be unconverting is a meer untheological if not atheistical Paradox and Contradiction in it self denying it to be anie Ordinance or Sacrament at all of Divine institution a vilifying e Heb. 10.29 trampling it under feet as an unholy thing yea a meer diabolical invention in the event though not in the intention of those who generally stile them so to bring it into contempt and neglect amongst the people as a meer useless ineffectual Institution which can neither mortifie their corruptions nor regenerate their Natures nor sanctifie their souls nor beget any spiritual life Grace within them and only serve to increase their damnation without prae-existent Grace which it cannot work within them as these Novellers dogmatize 18. I shall desire the Objectors and all Christians seriously to read over all the ends of instituting the Lords Supper by our Saviour expressed in the Practice of Piety so highly applauded by most men and there is scarce one of them but especially the 2 3 4 5 6 7. but will prove it to be a Soul-converting Ordinance working in us as well as being an assured pledge unto us a most near and effectual Communion with Christ whereby there floweth from Christs nature into our natures united to him the lively Spiris and breath of Grace which renueth us to
a spiritual life and so sanctifieth our minds wills and affections that we daily grow more and more conformable to the image of Christ who bestoweth upon us in the use of this Sacrament ALL SAVING GRACE NECESSARY TO ATTAIN ETERNAL LIFE as is therein more at large expressed And it concludes the 6. end of the Lords Supper thus The leaves of this tree heal the Nations of believers and it yields EVERY MONTH a new manner of fruit WHICH NOURISHETH THEM TO EVERLASTING LIFE Oh BLESSED ARE THEY WHO OFTEN EAT OF THIS SACRAMENT AT LEAST ONCE EVERY MONETH tast a new of this renewing fruit which Christ hath prepared for us at his Table TO HEAL OUR INFIRMITIES and to confirm our belief of life everlasting How Sacrilegiously impious and injurious then are those Ministers to their peoples souls who for sundrie years together deprive them of deterr debarr them from this Sacrament this tree of life which they should receive everie Moneth at least both as a Converting and confirming Ordinance And how unhappy are those people who live under such perverse and obstinate Ministers who will neither suffer them to be converted or confirmed by it and cast it quite aside 19ly The Objectors have no Scripture text disproving the Lords Supper to be a Soul-converting nor yet affirming it to be only a Grace-confirming Ordinance Therefore this distinction not being founded in Gods word nor extant in any Father any ancient Writers or School-men must be exploded as a New upstart Fancy and Delusion Like the new-fangled words Really Corporally Substantially never used by any one of the Old Fathers invented by the Papists for which our learned f Reply to Harding Art 5. p. 238. Jewel justly taxeth them to maintain their Absurditie or Transubstantiation which first introduced that g Bochellus Decret Eccl. Gal. l. 3. Tit. 1. c. 70 72 73 93 105 106 107. prae-examination or Confession to the Priest and Suspension from the Lords Supper which some would bring in again into our Churches by this New Distinction and Nonsence Expression of setting a Seal to a Blank which they couple together with it like whelps of the same litter I shall therefore now desire adjure our Antagonists in this Controversie and other Ministers no longer to delude themselves or others with such fond absurd erronious distinctions uncouth expressions and fallacious Arguments against the Soul-converting Grace-begetting efficacie of the Lords Supper nor to bring a perpetual scandalous impious blasphemous false report upon it by denying it both in Press and Pulpit to be either iustituted by Christ or made use of by the Spirit as a proper instrumental means to work conversion faith repentance or other saving Graces originally in mens Souls but utterly to renounce and publikely to retract them upon this fresh conviction and trial by the word of God which hath h Rev. 2.2 found them not to have been Apostles in these particulars as they formerly deemed themselves but Lyars and Impostors as I hope their own Judgements Consciences will upon their serious perusal of the Premises effectually convince them In which condition if they shall still wilfully persist without reformation and upon these or other new brain-sick Notions obstinately continue as too manie Ministers rather out of Confederacie than Conscience have done most sacrilegiously to rob their people year after year of this blessed Sacrament which they should at least monthly administer to them for the more effectual conversion sanctification consolation edification and the generation corroboration nutrition augmentation of all saving Graces in their souls not only to the apparent hindering of their conversion edification spiritual growth in Grace but also to the verie murdering starving i Rom. 14.15 1 Cor. 8.11,12 destroying of their most precious souls as much as in them is administring it neither as a converting Ordinance to those they deem unregenerate nor as an instructing Ordinance to the ignorant nor as a reforming Ordinance to the vicious nor as a comforting and corroborating Ordinance to those they deem truly gracious though they importunately crave it at their hands they may justly fear expect for this their impiouâ— injurious seclusion of their flocks as k So they stile them from Mat. 7.6 Dogs from the Lords Table against his express command and the practice of the Apostles Primitive and Protestant Churches in all former ages to be for ever secluded by Christ himself out of the New Jerusalem and to receive their portion amongst those l Rev. 22.15 Dogs Murderers Sorcerers Lovers and Makers of Lyes who shall never be admitted into heaven Yea to have this fatal doom denounced against them by Christs own mouth at the great day of Judgement m Mat. 25.41,42,45,46 Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels For I was an hungry and ye GAVE NE NO MEAT I was thirsty and ye GAVE ME NO DRINK no not at my own sacred Table against my express command Verily I say unto you in so much as ye did it not TO ONE OF THESE ye did it not to me And then shall ye go away into everlasting punishment I beseech you sadly to ruminate upon this Text Doom and what else I have here presented to you for your conviction conversion from this Soul murdering Cruelty Injustice to your people and selves too and the Lord give you unfeigned repentance and n 2 Tim. 2.7 understanding in all things that so you may speedily recant reform whatever you have written spoken preached or done amiss in relation to this blessed Ordinance and your peoples Spiritual welfare by the inestimable benefits therof detained from them for so manie years It was the sad lamentation of the Prophet Jeremy Lam. 1.11 4.4,5 All her people sigh they seek bread to relieve their Soul The tongue of the sucking child cleaveth to the roof of his mouth for thirst the young children ask bread and no man breaketh it unto them They that did feed delicately are desolate in the street See O Lord and consider And is not this the sadder complaint lamentation of many whole parishes and some Cities in England who for sundrie years last past have been deprived of the Sacramental bread and wine in the Lords own Supper for the spiritual conversion consolation of their Souls by their uncharitable obstinate domineering Ministers though frequently pressed with praiers sighs tears to break and distribute it unto them and oft contesting with them for detaining from them this spititual bread and sweet bloud of life to their gasping Souls And will not there be a See O Lord and consider with a witness for this Soul-murdering Tyranny since the Apostle resolves * 1 Câ—r 8,11,12 When ye sin so against the brethren and wound their weak consciences ye sin against Christ and cause the weak brother to perish for whom Christ died I shall admonish such Ministers in the Apostles words to the Elders of Ephesus Acts 20.28