those formerly mentioned that are so much offended at our present Divilions which we see the very Apostles could not prevent do not consider that our main Differences are not so much about the fundamental points and substantials of Religion which are especially Repentance towards God and Faith in the Lord Jesus Christ which the Apostle makes the summe of all Religion Act. 20.20 21 with ver 27. but onely about the superstructures circumstantials which do not conduce to the Being but only to the Well-being of the Church and therefore are not absolutely necessary though very profitable for the peace and welfare of the same Hence I hold it a work well worthy a Consistorie or College of Divines to finde out some expedient for an happie Union among our selves in these particulars that might further the practice of true Piety in these declining as well as dividing-times And first of all if we could find out the Basis or bottom of our Divisions I think it would be some good degree to the healing of our Breaches Est gradus ad sanitatem novisse morbum vel morbi causam It 's one degree to health to know our disease and especially the cause of it and so in this we may happily see the saying verified Dimidium facti qui bene coepit habet He that hath well begun hath half his businesse done Now amongst many other causes and occasions of our Divisions and Dissentions we clearly find that those very things which were ordained for an holy Union and Communion to knit Christians together in an inviolable bond of Brother-hood have proved by the subtilty of Satan and policie or perversnesse of men the greatest Apples of strise and bones of contention as * M. Calemie in his commendatory Epist before M. Hudson's learned book of the universal visible Church one very justly complains To wit the two Sacraments of Baptisme the Lord's Supper which are the very badges and cognizances of Christians whereby they are differenced and distir guished from Jews and Barbarians Turks and all other Infidels in the world Baptisme is that sacred Ceremony whereby we are admitted members into the Universal Visible Church as being all members of the same mystical bodie whereof Christ is the Head baptized therefore into the Name of the undivided Trinitie or Trinitie in Unitie And who can be ignorant what Differences and Divisions have formerly and of late arisen about this holy Sacrament which of it self is not onely a great blessing of God to us and our children but should be a firm bond of brotherly love and concord among all Christians And as for the other Sacrament of the Lords supper That hath been the occasion of greater Discord and Division how many dear and precious servants of God have suffered bands imprisonment yea and have lost not only their liberty but their lives in fiery flames and otherwayes and onely because they would not acknoledg the carnall presence of Christ in the Sacrament of the Alter as the Apostles call their Lords Supper And Divisions about this Sacrament have not onely risen between Papists and Protestants and Lutherans as they are called but even amongst Protestants themselvs as well as amongst the other two and that of late especially to the great prejudice of true piety and the power of godliness and that in the most eminent places of this Land insomuch as some have been ready in this respect to unchurch and undo one another so that a great part of that time which should have been spent in God's service Jud. Epist verse 20. in mortifying sin and building up one another in our most holy Faith hath been mostly wasted on fruitlesse controversies in this kind to the great detriment and dammage of all sides the scandal of weak brethren and the strengthening and stiffening of the hearts and hands of the wicked in their evill ways who otherwise might have been reclaimed but by this means blesse themselvs in their cursed confederacy whereby they are like Simeon and Levi brethren in evill Gen. 49. Wherefore seeing the main difference amongst us hath been and still is concerning the Administration of the Sacrament of the Lord's Supper For which as for the divisions of Reuben there are great thoughts and swellings of heart After long and serious Deliberation and confideration with my self and others and after much waiting and wrestling with God in praier and supplication I have resolved to cast my two mites into the Common Treasury of the Church if happily they may conduce or confer any thing to a comfortable composure of this great controversie that so much concerns the Churches among us And herein I must confesse I have been much encouraged by the indeavors of some faithfull fellow-laborers as learned M. Jeanes judicious M. Blake and others who have not onely confirmed me in many things but added much to my clearer understanding of other particulars so that standing upon their and other mens shoulders I may happily discover somthing for the common good of these our distracted and distressed Churches which next to Gods glory is the onely aim of these indeavours Now concerning this Sacrament of the Lord's Supper some administer it not at all least for want of power to keep off the unworthy they should prophane this holy Ordinance and give offence to others Some on the other side administer to all that come and are of years and understanding without any Scruple or Scruteny not caring to catechise and instruct them for that holy Supper Others there be that administer These are Anabaptists but exclude all that were baptized onely in their infancy as if they were without the pale of the Church Some again allowing Infant-Baptisme admit only those that renounce Communion with our Churches and Ministery as Antichristian and these are rigid Separatists Others though they do not altogether condemn our Churches and Ministry yet refuse to administer to any save such as enter into an explicit Church-Covenant as they call it and that are able to give such evidences of grace as to satisfie the whole Congregation or at least the Elders These go under the name of Independents There is also another sort that do administer who will allow none to receive this Sacrament but such as will give an account of their knowledg and faith to the Elders and are not proved scandalous who though they give a greater latitude than most of the former and accept of persons upon far easier terms yet in most places few will come under their Test or Tryall so that very few are admitted in many Congregations Hence some have devised a new way whereby they cull out those few of severall Congregations or Parishes and so imbody them together to join in Communion and breaking of bread and many are as much or more offended with this way than the former and so grow to distast and disrelish their Ministers that thus combine because so very many are left out of Communion though I
themselvs their blood shal be upon their own heads the Minister hath given them sufficient warning and so hath delivered his own soul But in case any grosly ignorant or scandalous should to the offence of others presume to come to this holy Communion I have delivered my opinion to this purpose That seeing the Word of God is silent in this particular of the Sacrament and only speaks of Excommunication which is a casting out of all Communion and not from the Sacrament only we have no settled Church-government at least owned and back'd by publick authority to exercise such a severe sentence a Excommunication is Mâ—â— â— â—3 â—4 therefore if but two or three sufficient persons of the Congregation will testify the scandall or ignorance the Minister in such a case may openly examine the ignorant and if the ignorance appear grosse and childish he is as well to be refused as one under age And for the grosly scandalous they are openly to be admonished and if for the present they professe hearty sorrow and promise amendment they may be admitted and if they do this in hypocrisie it is at their own perill onely But if they prove obstinate and for want of power cannot be legally excommunicated Mat. 5.23.24 the Minister may charge them to forbear telling them what they deserve 1 Cor. 5.11.13 2 Thes 3.6.14 and warne others to with-draw from them as the Apostle doth concerning such all which must be done with much meeknesse of wisdom and charitie If any think that notwithstanding these cautions too much liberty is given to let in so many I shall answer with these words of Reverend and learned Master Baxter I never found saith he one word in Scripture where Christ and his Apostles denied admittance to any man that desired to be a member of the Church though not onely professing to repent and believe Saints rest part 4 § 3. page 104. neither did I ever there sinde that any but convicted hereticks or scandalous ones and that for the most part after due admonition were to be avoyded or debarred our fellowship And again a little after he saith Their being baptized persons if at age is sufficient evidence of their interest to the Supper till they do by heresie or scandall blot that evidence Thus M. Baxter And indeed it were a sad thing vide Blake Cov. sealed page 130. for Ministers as M. Hudson hath wel observed if they were bound to admit none or administer the Lord's Supper to none but such as were truly godly or that they judged in their consciences to be so or were bound to eject all that they judged were not so Hudson of the univers visib Church page 249. And there is great reason for this that he saith first because God never puts us upon the scearching of other mens hearts but our own in this particular Secondly because 't is more than probable that this Ordinance doth much conduce to conversion or regeneration as is proved in the ensuing discourse and more at large by learned M. Blake which though it seem contrary to the opinion of many of our orthodox Divines who speak of this Ordinance as being meat to seed and not seed to beget new life yet shall we finde that generally in their practise they made no scruple to deliver this Sacrament to all knowing persons that were not scandalous neither did they turn any away meerly because they judged them unregenerate If it be further objected that our Divines require Repentance and Faith in all that come to this holy Table therefore they do not count it a converting Ordinance I answer that the same graces are required to the performance of those Ordinances which all confesse to be converting viz. Prayer and hearing Gods Word for the Scripture saith that unlesse men pray and hear with Faith repenting c. they pray and hear in vain see James 1.5 6 7. Heb. 4.2 and yet these two Ordinances are chief meanes to beget Faith and Repentance Romans 10.14 17. Psal 66.18 Luk. 24.47 Acts 2.37 38. But thne you will say why should any at all being of years be kept back from this Ordinance if it be such an help to conversion I answer with learned M. Blake Every Ordinance that is for conversion is not meet to be applied to every one in an unconverted condition he instanceth in reproof which is a means to convert because it is called the reproof of life Prov. 6 23. yet reprove not a scorner saith Solomon least he hate thee Prov. 9.8 So we may forbid this Sacrament to some obstinate sinners that declare their sins like Sodome because some other more severe cours is best for them that may make them ashamed as I shewed before seeing fair means will not work on such but onely foul they must have some corrasives to eat out the proud flesh To conclude I hope my long-known practise and principles against profanenesse will apologize for me in this particular that I have not done any thing in allowing this liberty to patronize any sin in the least seeing I judge this the most profitable cours to keep som more within compasse and also to keep up Religion which hath much decayed since this Sacrament hath been so much disused I say no more but commend that which is done to the blessing of God whose power is made perfect in mans weaknesse 2 Cor. 12.9 Eph. 3.20 and who is able to do exceeding abundantly even above all we can ask or think From my Study July 30. 1656. Stephen Geree AN Advertisement to the READER READER WHile this smal ensuing Discourse was at the Press there came happily to my hands that learned and elaborate Treatise of the rarely accomplisht and eminent Divine Mr Richard Vines concerning the Sacrament of the Lord's Supper wherin amongst other Questions he handles this also Whether the Sacrament of the Lord's Supper be a converting Ordinance which he determines on the negative Now least some should think that this is flat contrary to what I have wriiten and so be stumbled at the same I would have it well considered that M. Vines doth labour onely to prove that this Sacrament is no Converting Ordinance in the primary intent of it perse which I do not deny affirming onely that it doth much conduce to the conversion of a knowing baptised person that is not scandalous as it is considered with all necessary circumstances being always adjoined or added unto the Word according to that old saying of Austine Accedat verbum ad elementum fit Sacramentum Hence I conclude that the Word barely preach'd without the Sacrament as a seal to confirme it cannot ordinarily be so effectuall to beget Faith and Repentance as when both are conjoined as a Bond sealed is of more force to make a man believe he shall have a promised debt than one that is unsealed and therefore I suppose the Sacrament doth further conversion not meeerly ex accedenti but
quae adeò graviter in Scripturis damnatur suadetque ut coacto Episcoporum concilio remedium adhibeatur yet subjoins withall Non asperè quantum existimo non duriter non modo imperioso ist a tolluntur magis docendo quam jubendo magis monendo quam minendo Sic enim agendum est cum multitudine peccantium Severitas aute◠exercenda est in peccata paucorum That is that drunkenness did rage in Affrica without controll which is so much condemned in the Scriptures and he counsells him to use some remedy by calling of a council of Bishops yet saith he these things are not taken away as I suppose by harshnesse or by imperious means rather by teaching than commanding rather by admonishing than by threatning For so must we deal with a multitude of offenders and use severity only against the offences of a fow This is our very case in England as it was in Affrica the multitude for the most part is grievously infected with drunkenesse other damnable sin◠therefore seeing it would be pernicious impious to separate a remedy worse than the disease to leave them in such a desperate and deplored condition See Doctor Field of the Church Book 1 c. 17 p. 33. so can it not be safe to exercise severe Discipline upon them The reason is because that would not bring them to shame being so many that are guilty for they will harden one another But some more milde and gentle course must be considered of to win and work upon them by love rather than seek to force them by fear using all kind instructions and loving admonitions rather than rigid rebukes and harsh threatings which will but exasperate and make them more obstinate pertinacious and peremptory And thus you see the concurrent judgment of these three most worthy men whose praise is glorious both for piety and parts which may be the more easily assented unto if we well consider the Lenity long-suffering and patience of our Lord and Saviour in the like cases who when his Disciples in their rash zeal would have commanded fire to come down from heaven Luk. 9.53.54.55.56 to consume the Samaritans because they would not receive him he rebuked them saying Ye know not what manner of spirit ye are of for saith he The Son of man is not come to destroy mens lives but to save them Christ you see was not so harsh and hard in censuring and judging as the Disciples were but reproved for their rashnesse though they pretended the example of Elias It is also generally confessed by all sober men that the Antient Fathers were too rigid in their Discipline too severe in their censures and yet their case did more require Austerity as may seem than ours doth Because they lived among Heathens who denied the Lord Jesus Christ and therefore least Christianity it self should com into more contempt and be scandalized by the bad conversation of professed Christians the Officers and Governours of the Church were forced to use more rigour for the avoiding of offences that so they might win the Gentiles to the love of the truth Wherefore we must consider the nature of the times wherein we live and like wise Physicians temper our medicines so as that they may be most taking bitter Pills will not down with some queasie stomacks we must in most things observe the temper of our distempered people and sometimes humour them as we do our froward children lest they should fret themselvs too much Christianity is now the common profession and in credit therefore our chief indeavour must be to work men to a reall practise according to their profession and because strict Discipline will not now be indured as sad experience tels us especially in this juncture of time when every one may be of what Congregation he will or of none at all and of what Religion he will that is called Christian so it be neither Popish nor Prelaticall or of no Religion at all so that he keep it to himself and disturb not others Consid 2. Therefore in the next place I desire that it may be well considered whether it were not necessary to give some indulgence at least for a time because of the hardnesse of mens hearts as Moses did in the matter of divorce and that by Gods own permission and appointment Deut. 24.1 And this so much the rather because nothing is positively determined in Scripture concerning this particular to wit who those are that are to be kept back from the Lords Supper but it is left to the wisdom and prudence of those in authority both in regard of this and diverse other parts of Discipline to vary according to circumstances of time place and person seeing Christianity is not now confirmed as formerly to one Nation Act. 10.34.35 and country only but is free for all Nations Mat. 28.19 Now disserent countries have different dispositions and customs therefore there could not be the same Discipline in every particular for every people Withall let it be observed which som do not impertinently urge that the Apostle never blames the Ministers or any others for admitting those Corinthians to this Sacrament of the Supper whom he so much condemns for their unworthy receiving and upon whom God himself had inflicted such visible judgments as weaknesse sicknesse and death it self for that very sin of unworthy receiving charging them only that were guilty to examine themselvs and not the Ministers either there or any other where Case 1. But here coms a case of conscience to be resolved Should all good and bad be admitted to this holy Sacrament of the Supper Solution I answer No if we can chuse but when we cannot do what we would Blake Cov. sealed page 274.275 we must do what we can as reverend M. Blake hath well determined adding a little after That the Churches edification is first to be considered but the peace of the Church by no means neglected Case 2. But should not people be examined by the Minister at least before they be admitted to the holy Supper or should all that are baptized and of years come that will without any more a do as some do plead I answer though there be no particular precept for such examination as there is for self-examination 1 Cor. 11.28 yet I think that it is necessarily deducible from that which is generally granted on all sides All take for granted that Children Fools and Mad-men are to be prohibited this Sacrament of the Supper and yet there is no syllable for this directly in the Word of God but onely by natural reason to be deduced thence because such are altogether unable to examine themselvs and so to improve this Sacrament for their spiritual advantage c. by reason of their invincible ignorance Now there must be therefore of necessity some appointed to judge who are fools and mad-men and who are past children and of years which cannot be known without examination and
way of worship that shall be instituted by God all of which are onely of positive right All Israel were tied to sacrifice as well as to hear and pray and all Christians are now under an obligation to the Law of the Sacraments as they are to other duties And a little after he adds There are texts indeed produced seemingly taking off men under sin from the performance of positive duties as Mat. 5.23.24 and as much may be said concerning those that are moral Ezek. 14.2 3. 20.23 thus far Mr. Blake Object If here it should be objected concerning the former Scripture 1 Cor. 10.1 2 3. c. that presently after God was said not to be well pleased with many of them that are that spiritual meat c. Answ but overthrew them in the wildernesse ver 5. I answer 't is true and this makes much against them that rest in the deed done and think Sacraments will save by the bare outward act sine bono motu utentis but this makes nothing against what I have said for the Apostle saith not that God was displeased with them for eating that Spirituall meat c. but for lusting after evill thinges as appeares ver 6 7. c. In all which and that which followes in the next Chap. where he speakes of the Lord's Supper he saith not one word against their coming to the Sacrament which was their duty but onely against their misbehaviour at it which was very grosse whereby it may appear that many of them were unregenerate for some of them were drunke either at or presently after that Ordinance which is little better they came to it not as a sacred but as a civil or rather uncivil feast hence those judgments seized upon them to wit weaknesse sicknesse death ver 30. yet not a word of excluding the parties but only condemning their miscarriages Case 5. But is not administring the Sacrament to such as be unregenerate Mat. 7.6 a giving holy things to Dogs c. Contrary to Christ's flat command Sol. Noâ— at all in our Saviours sence This place I know is much urged and that by many learned and godly men and I know it is sufficiently answer'd by many no lesse learned and godly especially by M. Jeanes and also by M. Blake yet give me leave to fay something in this particular because it works much with a great many I confesse I cannot chuse but wonder to see this place so wrested by wise and worthy men as if it afforded Argumentum palmarium not considering either the absurdity or inconsequence of their arguing First the absurdity is evident because taking it for a general proposition as they do and so including the holy things of the Sacrament among the rest it makes full as much if not more against preaching to such as they call Doggs and Swine and whom they would exclude eo nomine from the Sacrament when notwithstanding they preach the holy things of the Gospel to the self-same Doggs yea and cast those pearls before those same Swine especially when they contend for excommunicate persons not to be excluded the Congregation Therefore the Proposition cannot bee general in their sense of Doggs but so as to make flat against themselves The truth is preaching reproving and admonishing are mostly meant by those holy things and pearls which our Saviour speaks of as M. Perkins and many others give the sense of the place But now if you take Doggs and Swine in Christ's own sense who must needs be the best expositor of his own meaning for such as will rent you and trample upon those pearls which you give them see then the inconsequence of their inference Those whom they would exclude from these holy things and precious pearls in this Sacrament never offer to rent or tear those that administer them but the contrary they are ready to rent those that refuse administring to them though not with their teeth yet with their tongues as many can testifie And as for trampling these pearls under their feet they are so far from it as that they prize this above most other Ordinances and have used to come more reverently to it than to any Ordinance whatsoever carrying themselvs worse by far towards the Word preached which as yet they are allowed to enjoy Moreover let them take Doggs for whomsoever they will provided they have this quality here mentioned by our Saviour to be ready to rent those that would give them this holy Supper and there need be no controversie in this case for if they should but offer such an affront for administring these things unto them we would not offer to give them indeed we should not need to trouble our selvs about them in this respect because they would not come to this Ordinance at all as many now sinfully refuse who hold us and our Ministrie Antichristian and surely we are not so Popishly affected as to carry it to their houses or carry it about and call upon them to adore it as the Papists do their Host or Breaden god which they call the Sacrament of the Altar Object But some will say Is not this Childrens bread and therefore not to be given to Doggs according to the saying of our Saviour Mat. 15.26 Answ 'T is most true it is indeed Childrens bread and therefore not to be given unto Doggs But who are Children in that speech of our Saviour Even all those that are of the Visible Church in opposition to those that were not for this Woman of whom he spake was a Gentile and not a Proselite and the Jews in those daies were onely of the Church and so Children how wicked soever which is likewise manifest by Christ's foregoing words ver 24. I am not sent but to the lost sheep of the house of Israel mark even the lost sheep of the house of Israel as well as those that were already found are reckoned there to be the same with the Children And consequently Doggs according to Christs meaning must needs signifie there such as were not of the Visible Church or uncircumcised and so likewise those are children among us who are received into the Visible Church and Baptized and have right unto Childrens bread and cannot be counted Doggs in our Saviours sense there but onely Infidels and unbaptized are to be accounted such and not to receive this Sacrament in statu quo Case 6. But will not this largenesse in Admission give offence to many of God's people and cause them to separate from us and speak evil of us as if we were no true Churches Sol. I answer It is too common even for holy ones to take offence where none is given and therefore we need to be as cautelous as we can that we may give none occasion in this censorious age and I am confident if the cause be well examined they that take offence at mixt Communions as they call them so separate have given far greater offence by the rents
divisions that they have made in our Churches and yet count it their glory though it be to the great grief of many godly ones as well as ungodly hindering their conversion and opening the mouths both of Popish and prophane adversaries causing them to blaspheme profession and Religion it self And as for the truth of our Churches I verily believe most of them are as pure and free from corruptions as most of those Churches of Asia to whom our Saviour sent several Epistles and called them all golden Candlesticks Rev. 1.20 The Church of Sardis Rev. 3.1 had a name to live and was dead and the Church of Laodicea was neither cold nor hot but luke-warm the worst temper that could be in a Church which made Christ so sick of them that hee was ready to spue them out of his mouth Rev. 3.15 16. There was nothing it seems commendable in them else surely our Saviour would have taken notice of it as he did in that of Sardis saying That they had a few names that had not defiled their garments Rev. 3.4 But it seems there were none among the Laodiceans for if there had why should not Christ have incouraged them as well as others seeing he passed an impartial censure doubtlesse upon them all And withall let it be observed that Christ himselfe doth not there make so much adoabout polluting of the sacrament of the Lords Supper more than about other Ordinances which is now so much insisted on and was then no doubt as much defiled if not more than among us considering what grosse corruptions some of them had and Christ set himselfe of purpose to correct whatsoever was most amiss among them and therein set us a perfect copy how to reforme deformed Churches commending the good and condeming the bad But we hear never a word that they should make a separation because of the bad but rather to rebuke and so to reforme them Rev. 2.14 He condemneth the Church of Pergamos because she had them that held the doctrine of Balaam who taught Balaack to cast a stumbling block before the Children of Israel and to eat things sacrificed to Idols and commit fornication and the like and thereupon bids them Repent or else he will fight against them with the sword of his mouth But never commands the good to separate although such foul evils were tolerated amongst them He also sharply reproves the Church of Thyatyra for suffering the Woman Jezabell who called her selfe a prophetesse to teach and seduce his servants to commit fornication c. threatning her heavily Rev. 2.20 21 22 23. Yet not a word to the well affected of separation or any such thing Lastly we see plainly that two many have fallen off to separation even where none have been admitted at all that partly for fear least some should take offence and so separate And as for those that have separated because they could not injoy such pure and unmix't Communions among us as they supposed how fearesully have some of them fallen from one degree of separation to another till at last they have separated not onely from all Churches but from all Ordinances and consequently from all Religion also Such is the giddinesse of this age by reason of the subtilty of some seducers especially Priests and Jesuites that go under the name of gifted brethren and teach them to blast all our Ministers and Ministry as usually they do That being the first thing they commonly teach Now when they have once begun to separate from our Churches and censure us and our Ministry as Antichristian some of them grow so selfe-conceited and censorious that no Church will hold them but they soar alost above all Ordinances as carnall and low thinges Yea the Scripture it selfe is counted but a dead letter whereby some of them at last become worse than the worst of those they have so rashly separated from Quis talia fando temperet a lacrymis My very heart doth sometimes bleed to confider how our fair hopes which we had of many have been by this meanes blasted and poor soules utterly undon who I am perswaded were well-meaning men and women and with good intent entered upon that way of separation But we may see how dangerous it is to be wise above that which is written and more strict then God's Word will warrant us which I wish were well considered of all well-minded Christians least they rush upon the same Rock For the Divell is never more dangerous Mark this 2 Cor. 11. than when he transformes himself into an Angell of light as he hath usually done in our dayes and hath gotten great advantage against us by over-doing as well as formerly by under-doing as learned and zealous M. Baxter hath well observed This is as cleer as the Sun to those that do not willfully wink and shut their eyes For when Satan saw that the grosse Superstition and Idolatry in Altar-worship and the like brought in by some of the Bishops was quite quash't and become odious by the late Parliament about the begining and that a reformation was intended and indeavoured he than cuningly turned hands and would turne Reformer also But with full intent to deforme and overturne all for whatsoever the Parliament began to do he would be sure to over-doe that so he might undo whatsoever they had done 1. As for example when the Parliament went about to reforme our Churches and repair the breacher he 'l have them utterly raced down to the ground as Antichristian and rebuilt from the bottom as if they were no true Churches at all 2. And when they sought to reform the Ministry and cast out those that were corrudted being either ignorant or scandalous he goes higher and will have all pull'd down Root Branch Not onely Archbyshops and Byshops but all Ministers made by them whomsover And when the Parlament proposed to mend the Ministers maintenance least scandalous means should make scandalous Ministers he would have them preach gratis as the Apostls did and stand to the peoples curtesie and worke for their living as the Apostle Paul and some others had done and for this purpose raised up Preachers of his own inspiring end Ordaining just as Jerobeam did of the lowest of the people which were not of the suns of Levi. 1 Kings 12.31 Whosoever would he consecrated hlm and he became one of the Priests of the high places 1 Kings 13.33 so he resused no Methanicks but incouraged them and cryed them up and not onely cryed down all other Preachers but to this end cryed down Tithes also as Antichristian and unjust Though in the Scriptures the godliest men did first give them to wit Abraham the Father of the faithfull and Jacob of whom came the twelve Tribes of Israel Abraham gave Melchizedeck tithes of all Gen. 14.20 even of the spoiles Heb. 7 2. 4. how unlike are those Souldiers unto Abraham that would spoyle us of our Tithes God allowed them not onely Tithes but
of Satan unto God Acts. 26.18 Now by non-administration of this Sacrament we greatly distaste a great many if not most that are not really converted whereby our Ministry is made more contemptible odious than otherwise it would be and so lesse effectuall especially to such as stand in most need of it And those that administer and admit only a few refusing a great many they give farr greater distaste and cause them to harden their hearts against them and their doctrin and make them harken to any hedg-priest that will sow pillows under their armeholes and sooth them in their sinnes rather then seek to convert them to the great prejudice of their poor soules Object And whereas some suppose that staying for a while may increase their appetite and make them more hunger after it Answ I answer that fasting indeed a little while may do so but long fasting quite loseth on 's stomack and wee see by sad experience that it hath done so in this very thing for a great many who were earnest for it formerly are now grown cold and care not for it being either sullen or senslesse of their owne mysery Again Thas is wel known to all ancient and conscientious Ministers by hindering so many from comming to this sacrament we deprive our selves of a great advantage that formerly we had of the yonger sort by way of Chatechizing them befose they come to the Communion For where Ministers were consciencious and laborious the Younger sort especially did usually resort unto them not only to pay their Offerings as some object but chiefly to be examined and instructed in the grounds of Religion at least once a year which made them more mind their Catechismes that now are wholly laid aside by most of them so that they know nothing in matters of Salvation but are like Heathens Moreover by this meanes we had a fair oportunity to fasten so wholesom exhortations upon them for their soules health to make them consider their waies and walke worthy of this holy Sacrament and therefore to avoid the common corruptions of the times as drunkennesse swearing profaning the Sabbath and the like evill courses and also evill Company the bane of thousands All which oportunities are now lost in regard of most who will not come to be catechized because they cannot come to the Sacrament And we have no power to compell them Case 8 But will not this harden them in their sinnes to receive so many to this Sacrament as som imagine Sol. 1 I judge it rather a meanes to make them consider their waies and convince them of their sins and so convert them and bring them home unto God as I have formerly proved Sol. 2 Secondly I suppose this will no more harden them in sin than their admission to all other Ordinances unlesse it be because some erroneously conceive that this Sacrament belongs onely to those that have true grace which fancy hath been fully confuted Sol. 3 Thirdly we see too palpably that men are more hardened in sin since this Sacrament hath been so sequestred as I may say than formerly when they were more generally admitted And I verely believe that the generall exclusion of so many from this holy Supper doth and will much more harden their hearts than generall admission of all Church-members in the greatest latitude Sol. 4 Lastly Add hereunto that we see by experience in the Countrey that those who are kept from this Sacrament wax wild and grow more carelesse of all Religion and on the other side those few that are by som admitted when others are excluded wax wanton som of them so swel with self-conceit that they presume to teach their Teachers and lead their leaders Thinking themselves too good to be under any Officers and so have forsaken their own and all other Churches and their Teachers and turned Mountebanks and set up themselves above all others whatsoever which is two apparent both in Old and New England Witnesse the Seekers Quakers Ranters and other Rebells against God and man Case 9. But is not this Sacrament as some say a priviledg that belongs not to Babes but to strong men that are able to digest strong meat such as this Sacrament is It is indeed a priviledg of the Church and belongs only to Church-members no unbaptised may eat thereof as no uncirumcised might eat of the Passeover Exod. 12.48 It is also a duty as well as a priviledg which all of yeares are bound to performe that are baptized as M. Perkins saith in his Cases of Conscience And that it is not strong meat Perk. Cases of Conscience lib. 2. page 95. fol. but even milk for Babes in Religion I shall easily evince My reason is because it is one of the most sensible Ordinances which Christians have as Baptisme is the other because as all Authentick Authors grant in these outward visible Ceremonies God is said more to stoup to our capacityes and to help our infirmityes seeing hereby he teacheth us not onely by the ear but by other senses as by seeing and Tasting Senses that farr more affect the ignorant than hearing Segnius irritant amimos dimissa per aures Quam quae sunt oculis subjecta fidelibus Things slower move the mind sent by the ear Than those made to the faithful eyes appear Case 6. In the last place let it be well weighed how those Ministers can answer it to God and their owne Consciences for neglecting such an especiall part of their Ministeriall Office as the administration of the Eucharist is Object and was ever held to be If they shall still reply It is because they fear they shal do more hurt than good to many soules offending tender consciences and the like Answ I answer if that which I have said cannot give satisfaction yet let me perswade them to be restlesse till they be more fully resolved I am very sensible of your sad condition as having been in the same perplexity my selfe but I have now by God's gracious assistance arrived to such a plerophory in most of these things that I find abundance of satisfaction in mine own Spirit and therefore I do the more pity my brethen that want satisfaction in this particular which is one of the main reasons that hath moved me to take this matter in hand Now whereas I know you are afraid of offending others by your administring I know also that it is unavoidable in any duty almost that we do in this cryticall age therefore I pray you consider how great offence on the other side is given by your non-administration and justly taken whereas the former Offence is likely to be taken where none is justly given and we are charged to give no offence to any neither to the Jewes nor to the Gentiles nor to the Church of God 1 Cor. 10.32 But for more full satisfaction in this case what a sin it is and how much offence it gives to neglect this administration I refer it to