THE LORDS SUPPER BRIEFLY VINDICATED; AND Clearly demonstrated by Scripture and other Authorities, to be a GRACE-BEGETTING, SOUL-CONVERTING, (as well as confirming) ORDINANCE; against all false, vain, absurd, irreligious Cavils, Objections, Whimsies, Delusions of those novelists, who have lately contradicted it, both in Press and Pulpit: here satisfactorily refuted, retorted, dissipated.  
By William Prynne of Swainswick Esquire; a Bencher of Lincoln's Inn.  1 Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ? Synodus Senonensis: 1528. apud Laur. Bochellum, Decret. Eccles. Gallicanae. l. 2. Tit. 1. c. 34. p. 153. Quis autem Vivificum esse neget Eucharistiae Sacramentum quod tam apertis testimoniis Scripturae comprobatur? Calix enim Benedictionis, cui benedicimus, nun Communicatio Sanguinis Christi est? etc. Quibus luce clarius constat, Eucharistiae Sacramentum Gratiam confer. 
LONDON, Printed, and are to be sold by Edward Thomas in Green Arbour, 1658   

To the Reader.  
CHristian Reader, I here present thee with a Brief (yet full, Satisfactory) Vindication, and clear Demonstrations from Scripture and other Authorities, That the Lords Supper, is not only a mere confirming, but likewise a Grace-begetting, Soul-converting Ordinance: Wherein I have truly propounded, satisfactorily refuted, retorted, and (I hope) for ever dissipated, all the false, vain, absurd, irreligious Objections, Cavils, Whimsies, Delusions of those novelists, who have lately contradicted it both in Press and Pulpit; and upon this false Account, most irreligiously, if not antichristianly refused to administer it to their people for sundry years together, and that by a secret Combination, to carry on their own Self-interests, against the very Interest and Institution of our Lord Jesus Christ. The Occasion of penning this Publication, was a late Act-Question, and a Sermon which I heard this last Vacation; The principal motive exciting me thereunto, was this sad Observation, That though sundry Ministers in most parts of England have most audaciously, frequently, earnestly in their Pulpits and Publications decried, impugned the Grace-ingendring, Soul-inlivening power of the Lords Supper, (and other Sacraments) against the sacred Scripture, the resolutions of Fathers, Councils, Schoolmen, Protestant Divines, the Articles, Chief Writers of our Church, and the Directory itself, to justify their debarring the people from it year after year; yet few or none of our Ministers, of a contrary judgement, (Mr. Humfryes with some one or two more excepted) have dared openl, to refute, writ or preach against this their most dangerous spreading Error, and disusage of this Sacrament grounded on it, to reclaim them from it, or undeceive their seduced Auditors, Readers; such being their general luke warmness, or rather key-coldness in this common cause, for fear of discontenting those their overrigid Presbyterian and Independent Brethren; or impairing that now Classical Jurisdiction which they have long attempted to erect, oft suspending their Parishioners from the Lords Supper at their pleasures; that unless some Laymen (as John Timson, Mr. Morrice, and myself) had publicly opposed, refuted them in printed Discourses (having no command of their Pulpits) this their Anti-Sacramental, absurd, impious Paradox had passed for Orthodox truth, without control; and totally deprived the people in all or most places, both of the frequent use of the Lords Supper, and of their Christian liberty and free access thereto in any place, unless they first submitted their necks to a Classical examination both of their knowledge, lives, and saving Graces; or new-modelled themselves into an Independent, or Anabaptistical congregation: Which mischiefs though our Books (through God's blessing on them) have in a great measure prevented; yea converted some, & quite silenced others of the Opposite party, yet such is their obstinacy, such their unchristian, uncharitable deportment towards us, that the generality of the Presbyterial and Independent Ministers secretly backbite, malign, and some of them openly revile us for our pains, as crossing their self-designs, though they cannot refute, nor deny those Truths we have defended, out of mere zeal to God's Glory, Christ's Sacraments, and the people's Christian liberty, Conversion, Edification, Consolation, Salvation: Now the Lord convince them all throughly of, and convert them from this their sin, error, by his effectual blessing on our former Labours, and particularly on this Brief Vindication; from which if thou shalt receive any Spiritual benefit or satisfaction in the points therein debated, give God the whole Glory of it, and me only a share in thy daily Prayers.  
William Prynne. Swainswick, 24 August 1657.   

The LORDS SUPPER a Grace-begetting, Soul-converting Ordinance.  
MEeting lately with a Printed Question in the Country, professedly asserting (in the public Schools of my Quondam nursing Mother, the famous University of Oxford, the last Act there held,) The Sacrament of the Lords Supper, to be no Grace-engendring, Soul-converting, but only a confirming Ordinance, or preaexistent Grace: And having soon after heard the same with much confidence vehemently affirmed, in the Pulpit of an eminent City, where the Inhabitants (upon this mistake) have for divers whole years been deprived by their Minister of the inestimable Soul-refreshing Benefits of this heavenly banquet, to their greatest grief; I thereupon conceived myself obliged in point of Conscience, Duty both to God and Men, (having formerly oppugned this 
a Mat. 16.6.12.  Pharisaical spreading leven both in its rise and progress) to apply a fresh Emplaster to so dangerous a Gangraena, and new prodigious Error; which the Anabaptists, and Independents strenuously assert on the one hand; to withdraw the people from our mixed Parochial Congregations, to their select Separated Conventicles (consisting only of the most refined sublimated Saints, as they deem themselves: and the overrigid Presbyterians cry up on the other hand, to lure the people to submit their necks, consciences to their new Presbyterial Trials, and Suspensions from this Sacrament, till adjudged worthy by their Classical Sentences to receive it: which these different politic 
b Psal. 58.5.  Charmers hope to effect by this late-invented false Charm, so frequently sounded by them in all places into the ears of their Auditors for these by ends alone, (not out of any real love to truth, or their people's Spiritual welfare) without opposition.  
This absurd irreligious Paradox I have heretofore at large refuted by Scriptures, Reasons, Experience, Fathers, Councils, Schoolmen, Protestant Divines of our own and other reformed Churches; and by the Homilies, Articles of the Church of England (ratified by Parliament, and the Subscriptions of all our Ministers to them) in my Vindication of 4. Serious Questions printed 1645. p. 39 to 48. my Suspension suspended, published 1646. p. 18. to 39 and briefly touched in my Seasonable Vindication, p. 28, 29. Since which I have herein been seconded by Mr. John Humphrey in his acute and solid rejoinder to Mr. Drake, printed 1654. p. 216. to 241. in his Second Vindication of Free-admission to the Lords Supper, 1656. p. 32. etc. and by that learned Gentleman Mr. William Morris of Werrington Esquire, in his irrefragable Diatribe, in answer to Mr. Saunders, 1657. p. 218, 219, etc. to whom I shall refer all such who desire fuller Satisfaction in this Controversy, which they have so solidly, and amply debated, that there is little remaining to be superadded by me, but some few Glean after these fuller Crops; which I hope, through God's blessing, will silence, convince all future Antagonists, and presume will be neither unacceptable, nor contemptible, nor superfluous, to sincere  Christians, who only study, seek, 
c Zech. 8.19.  love the Truth and Peace; for whose benefit I have made them public.  
Our 
d See Dr. Drakes Boundary to the Holy Mount, p. 154. to 176. 120, 121, etc. 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 man's 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 styled 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 men's 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, Blood; 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, than all their consequences built on this false foundation, fall to the ground together. If they allege, that Circumcision is directly styled, 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 styled a Seal. Though many learned 
g See Dr. Ames Bellarm. Eneru. 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 visible mark set by God's command upon the flesh or persons of all who were circumcised; Therefore it might properly be styled, 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 Lord's Supper, Baptism, and the Passeover, leave no such visible marks or impressions on the persons, or flesh of those who receive them; Therefore God never styled any of them Marks or Seals, as he did Circumcision, neither may we without his warrant, against his precedent and sacred language, style them so. 3. The Lord's 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 styled, 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 Lord's Supper is not such a Seal, token, but instituted for other ends, to represent unto us the breaking of Christ's body, and shedding of his blood on the Cross for our sins; to show forth his death till he come, etc. Whence it is styled, The new Testament in his blood, Mat. 26.26,27,28. Lu. 22.19. 1 Cor 11.24,25,26 c. 10.16,21 etc. Therefore Gods styling Circumcision a Seal, is no warrant for us to style the Lords Supper so. Objection. If any Object, That the Lords Supper may properly be styled 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 husband's 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 neighbour, 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 testimony 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 foreheads 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 Lord's 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 styled Seals, as the consecrated bread and wine) not to remain as Seals upon us; and the invisible body, blood, benefits of our Saviour's 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 visible 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 style our meat and drink a Seal: or to aver, that men's persons, faith, or the Covenant of Grace are sealed by the Lord's 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. etc. Ames Bellarminus Enervatus, Tom. 3. lib. 4. c. 7. p. 179. etc.  Popish Councils, Doctors assert, That the Lay-Communicants actually drink Christ's blood 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 styled, A Seal of the new Testament or Covenant of Grace, recorded in the Scripture, and ratified by Christ's death; yet with what propriety of speech can they style 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 cornerstone of our Opposites structure, against the Lords Suppers Soul-converting, Grace-producing efficacy; That it is a Seal both of the Covenant and truth of saving faith and Grace in the hearts of the receivers; must be henceforth disclaimed, recanted, renounced by them, as a false, unproper, unscriptural Paradox and Expression, 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 Controversy 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, ratify preaexistent, 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 public 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 embezzled: 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 authorise Officers and others to exercise their Offices, or execute their commands, Esth. 3.12. c. 8.10,11. John 6.26. Hence all Judges, Justice's Commissions, Officers Patents, and Writs to Sheriffs, are and must be sealed. 5. To confirm or ratify 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, Honours, Annuities, Rights, Titles, Interests, Offices, Powers, Privileges, Advantages, etc. 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 enlarging men's 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 aver, that all Deeds of mere 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, than it must certainly be rather a Seal for Conveyance of new Grace where wanting, than a confirmation of preaexistent 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, etc. 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, etc. 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 within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them, (all in the future tense.) This Covenant then being all in the future, conveying a New heart, New Spirit, new cleansing, sanctification and obedience, where they were not before; The Lord's Supper being the Seal of this Covenant, by their own concessions must certainly be (in God's original intention and divine institution) rather a Grace-conveying, Faith-ingendring, Soul-converting Ordinance where it found no preaexistent Grace, than a bare confirming ordinance to corroborate and increase true Grace only where it was formerly wrought by other Ordinances; wherefore they must either renounce this Covenant of future Grace, or this Sacrament to be a Seal thereof: or else abjure this second foundation of their Error.  
objection 3 Their 3. Ground depending on the two precedent, is this, That those have no right to, nor interest in the Covenant of Grace, who have no preaexistent saving Grace, and faith within them: Therefore to administer the Lords Supper to such, is but to set a Seal to a blank, which cannot work any saving Grace or conversion in them.  
I answer, That this Position (an Oracle of their own forging, not of Gods inditing) is as false as God is true. For 1. There are two sorts of Promises or Covenants of Grace contained in the Scriptures. 1. Of working, begetting in, or giving, conferring a New heart, spirit, and all necessary saving Graces, to those who never had them: 2ly, Of confirming, increasing, renewing, perpetuating Graces when and where they are already began; commonly thus distinguished: Promises of Grace, and Promises to Grace. The first of these Promises and Covenants (being general, universal, indefinite) were made to men, not only before their calling and conversion, but before their very births and being in the world; witness God's Covenant, Promises made to the seed of Abraham; and for the calling, conversion, salvation of the Gentiles, many hundred years before their fulfilling, recorded at large, Gen. 17.1. to 17. Acts 2.38,39. Hos. 1.10 c. 2.23 Rom. 9.25,26. c. 11.26.30,31.15 c. 15.8. to 24. Isa. 52.15. Eph. 2.1,2,5,11. to 24. Isa. 42.1.6 c. 60.3,4,5 c. 62.2.11,12 c. 66.19,20,21 Psal. 72.4. to 18. Yea the promises and new Covenant forementioned (of which our Antagonists affirm the Lords Supper to be a Seal) were made to such, who had no saving Grace, no new heart, spirit. or sanctification at all in them, but were desperately sinful, graceless, rebellious, and dead in sins and trespasses, when made unto them, as is evident by Jer. 31.31,33,34 c. 32.37, to 44. Ezech. 11.18,19,20 c. 36.25,26,27 Heb. 8.6. to 13. c. 10.16,17. Therefore if these Promises and Covenants of Grace were made to such by God himself, the Seals of the Covenant and these Promises must also by necessary consequence belong of right unto them; since the accessary always follows the principal, and the Seals the Covenants to which they are annexed, even as those who have a right to any human Charters, Deeds, Feofments, Covenants, Obligations, have a right unto the Seals, as well as to the parchment and writing. 2ly, Circumcision, 
n Rom. 4.11.  the Seal of the Covenant of the righteousnese of faith and Covenant God made with Abraham and his seed, belonged equally to all Abraham's posterity, whether regenerate or unregenerate, circumcised or uncircumcised in heart: to Ishmael as well as to Isaac: whereupon, EVERY MANCHILD whatsoever of the seed of Abraham, or born in their Houses, was throughout their generations to be circumcised on the 8. day, under pain of being cut off from his people, for breaking of God's Covenant, in case of omission or neglect, Gen. 17.10. to 15.23.36,37 c. 21.4 c. 34.15.17.22.24 Exod. 12.48. Josh. 5.2. to 10. If then Circumcision the Seal of the first Covenant, belonged equally to all the Israelites by Gods own institution, though most of them were uncircumcised in heart, yea Enemies to God by their wicked works, Jer. 9.25,26. Rom. 2.28,29. Gal. 5.6. 1 Cor. 10.1,2,5,6,7. Rom. 10.21. then why not the Lords Supper being by themselves styled the Seal of the New Testament, and second Covenant, to all visible Church-members who externally profess the Gospel, though uncircumcised in heart and unregenerate. 3ly, Most of our Antagonists herein (especially 
o Mr. Rutherford, Due right of Presbyteries, c. 4. Sect. 5. Mr. Marshal's Defence of Infant Baptism, Mr. Baxter, Mr. Hall of Infant Baptism.  Presbyterians) confess and assert in print, that Baptism (succeeding Circumcision under the Gospel, which they likewise style a Seal of the Covenant of Grace,) belongs equally to the infants of all visible baptised Christians, be they never so ignorant, scandalous, impious unregenerate, carnal, or actually excommunicated from the Church for their wickedness; and that upon the account of their parents external right of Church membership and profession of Christianity; Yea, 
p Acts 8,12,13.21,22,23,36. to 40. c. 10.47,48 c. 16.15.33.  Simon Magus, and others of ripe years upon their bare profession and external belief of the Gospel, were baptised by the very Apostles, though continuing still in the gall of bitterness, and bond of iniquity, as well as the Eunuch, Cornelius, the Jailor, and other real Converts; the Apostles commission given them by Christ himself being this, Mat. 28.19. Mar. 16.15. Go ye into all the world, and teach all Nations, and preach the Gospel to EVERY CREATURE, BAPTISING THEM in the name of the Father, Son, and holy Ghost, etc. By virtue whereof they were to baptise all Nations, and every creature to whom they preached, if they only externally embraced the Gospel preached. If then the Seal of Baptism belongs universally to all infants of Christian parents, and all who externally receive the Gospel preached, then why not the Seal of the Lords Supper, since the Apostles and Primitive Christians admitted all they baptised, yea Infants as well as others to the one, as well as to the other? Acts 2.44,46. Bishop Jewels Reply to Harding, p. 103. 4ly, All circumcised Persons whatsoever, and the whole Congregation of Israel, whether believers or unbelievers, carnal or spiritual, children of God, or of Belial, were peremptorily enjoined by God, duly to eat and celebrate the Passeover, under pain of being cut off from their people, and did all accordingly celebrate it, none being suspended from it for any moral, but only for ceremonial uncleanness, Exod. 12.3,4.44,47,48,50. Josh. 5.6,8,10. 2 Chron. 30.5.13. to 17. c. 35.1.17,18. Ezr. 6.19,20,21,22. 1 Cor. 10.1,2,3,4. If then all Circumcised persons whatsoever, and the whole Congregation of Israel that were presenr, received this Sacramental seal of the Passeover under the Law, without secluding any of them from it for ignorance, scandal or unregeneracy: Then by like reason and consequence, all baptised Christians ought to receive the Sacramental Seal of the Lords Supper, without secluding any (but such who are actually excommunicated from all other Ordinances and Church communion) for ignorance, scandal, unregeneracy, or want of saving Graces, since Christ himself at its very institution, admitted all unto it who were admitted to the Passeover, yea Judas himself, though a Devil, Traitor, Murderer, Thief, Son of perdition, Castaway, Mat. 26.14. to 30. Mar. 14.14. to 26. Luke 22.8. to 23. John 18.2,3. etc. 28. c. 6.70,71. Acts 1.16. to 21. John 17.12. 1 Cor. 11.23,24,25. The rather because the Apostle 1 Cor. 10.1,2,3,4,5. from this precedent; That ALL our Fathers were under the cloud; and ALL passed through the Sea; and were ALL baptised under Moses, and did ALL eat the same spiritual meat, and did ALL drink the same spiritual drink, for they drank of the rock that followed them, and that rock was Christ, Though with many of them God was not well pleased, etc. Infers the universality of all Christians right to, and actual duty in Communicating together at the Lords Supper, ver. 16, 17. The Bread which we break, is it not the Communion of the body of Christ? For we being many, are one bread and one body, for we are ALL partakers of that one bread. To which he subjoins, Chap. 12. 13. For by one Spirit we are ALL baptised into one body, (whether we be Jews or Gentiles, tiles, whether bond or free) and have been ALL maaes to drink into one spirit. By which texts, it is undeniable, that whoever is admitted a visible Member into the mystical Body or Church of Christ, hath a proper right and interest, not only to all the Covenants and Promises of the Gospel, but likewise to Baptism and the Lords Supper, (which our Opposites style the Seals of the Gospel;) and ought freely, constantly to be admitted thereunto, as all the Israelites and seed of Abraham under the Law had a right, interest, and were all freely admitted to Circumcision, the Passeover, Manna, the water in the Wilderness, which were but Types of Christ, and the same in substance, with the Sacraments under the Gospel.  
3. Hence it inevitably follows, that these Sacraments were all administered only as Grace-conveying, Soul-converting ordinances, to those who were unregenerate wanted saving Grace, since they could not possibly be sealing and confirming Ordinances unto them in our Antagonists sense or language. 4ly, That the administering of Circumcision, the Passeover, Baptifm, Lords Supper, to such, who have no saving faith, Grace's preaexistent in them, is no setting of a Seal to a Blank, as these New Dogmatists, and Lord Keepers of the Great Seals of Heaven (who refuse to set, or distribute these Seals where God hath prescribed them, as more wise, holy, careful of their profanation and Nullity, than God himself) absurdly affirm; who must now either renounce this their Cuckoos song they so oft inculcate; or else blasphemously charge God himself, our Saviour Jesus Christ, the Patriarches, Priests, Prophets under the Old Testament, the Apostles, Ministers, Primitive Churches under the new, with folly, error, mistake, in setting all these sacred seals (as they term them) to mere blanks; and affirm all his Covenants, Promises to be but Blanks, the truth whereof are always sealed, ratified, by these Seals when ever administered, though to unregenerate graceless persons; they being Seals only to the promises, Covenants of God by divine institution, as they all acknowledge who style them Seals; not to the persons of those to whom they are exhibited; or at leastwise but conditional, not absolute Seals to their persons, not graces; sealing only damnation to them if they receive them unworthily without any gracious effect, and salvation, grace, life eternal to them, only when they receive them worthily (as the 
q Mat. 16.16 2 Cor. 2.14,15,16.  Gospel preached doth) 1 Cor. 11.25. to 30. This absurdity because I have at large refuted in my Suspension suspended, p. 20, 21, 22, 23, 24. and Mr. Marshal, in his Defence of Infant Baptism, p. 117, 118. Mr. John Humphrey, in his rejoinder to Mr. Drake, p. 170. to 202. and Mr. Morrice in his Diatribe have acutely answered, I shall here no further prosecute; being in plain English, as pure Nonsense in Divinity, as it would be in Law, for any Ignoramus to assert, that when ever the Great Seal of England, or any other is affixed to the Charters, Commissions, Writs, Grants, Feoffments, Bonds, Covenants, Pardons of unregenerate persons, they are set only unto blanks of no validity, because they are not affixed to their persons, Graces, as well as these to their Writings.  
objection 4 Their 4. Argument or Ground to prove the Lords Supper no Grace-effecting, Soul-converting Ordinance is this: The Lord's Supper necessarily pre-requireth faith and repentance in all resorting to it, because without these they eat and drink their own damnation; Therefore it is no Soul-converting, Grace-producing, but only a Confirming Ordinance, belonging to the regenerate alone.  
This Objection being answered at large by myself, Mr. Humphrey, and Mr. Morrice, I shall only retort, That the hearing of the word, reading, prayer, fasting, Baptism, are all unprofitable unacceptable to God, and work deserve damnation only, without faith and repentance, as well as the Lords Supper, witness Heb. 4.2. 2 Cor. 2.15,16. Mar. 16.15,16. 1 Pet. 2.1. to 9 Heb. 11.4.6. Jam. 1.5 c. 5.15 Pro. 15.8 c. 28.9 Isa. 1.10. to 20. chap. 66.3. Jer. 6.19,20 c. 7.21,22,23,24. Amos 5.21. to 27. Will the Objectors than conclude from thence: Ergo than all prae-require true faith, repentance and unregeneracy, and are no Soul-converting, Grace-engendring, but only confirming ordinances, belonging solely to real converted Saints, not to any unregenerate persons? No verily: For as these Ordinances require (not always prae-require) faith, and repentance to make them acceptable to God, and effectual to men, 
r See Suspenfion suspended, p. 35, 36, 37, 38.  so they likewise work and convey (by the concurrence of God's spirit) that faith, repentance, Grace, which is requisite to make them acceptable and effectual: Isa. 55.3. Gal. 3.2. Rom. 1,16,17. c. 10.13. to 19 Acts 2.37,38 c. 10.44. to 48. c. 9.11,17,18,40,41 c. 16.14,15 c. 26.17,18. John 5.21,24,25,26. Eph. 2.1. to 22. 1 Tim. 3.16. Jonah 5.3. John 2.22 c. 4.39,41 c. 7.31 c. 8.30,31,32 c. 10.41,42 c. 20.29. Acts 8.12 c. 18.8.27 c. 28.24. 1 John 5.13. 1 Cor. 14.24,25. And so doth the Lord's Supper likewise, as I shall prove anon.  
objection 5 5. Their 5. Allegation against the converting, Grace-engendring power of the Lords Supper is this, 
* An Answer to Suspension suspended, p. 24, 25, 26, 27.  That there is no one precedent in Scripture, to prove it a Soul converting, Grace-producing Ordinance: Therefore it is not such.  
I answer 1. There is no express text or precedent in Scripture to prove it a Seal, a sealing or confirming Ordinance, yet they dogmatically conclude it such, as a principle not once to be questioned or disputed. 2. There is no one Text, precedent in God's word, to prove, warrant the power of Ministers, Presbyteries, Classes, Triers to examine the Lives, knowledge, faith, Graces, fitness, worthiness of Communicants, before they be admitted to the Lords Supper: their secluding any Churchmembers from it for ignorance, scandal, unpreparedness, or any other incapacity, not excluding them alike from all other Ordinances: their peremptory refusal to administer this Sacrament to whole Parishes, Cities for sundry year: their denying it to visible Saints for fear others should crowd into it if administered: or their gathering new selected Conventicles out of old parcchial Congregations, Yet, the Objectors affirm all these to be of divine institution, agreeable to the will, mind of Jesus Christ, which they must have only by special revelation, having no Scripture proof at all to clear it. 3ly, There is no direct precedent in Scripture to prove reading of the Scripture, Meditation, Fasting, Prayer, Singing of Psalms, repetition of Sermons, family duties, converting, Grace-infusing Ordinances; yet there is sufficient Ground in, and abnndance of Historical Examples out of Scripture to prove them to be such. 4ly, There is no express precedent in sacred writ for the baptism of Infants born of Christian Parents, but only by way of necessary consequence: The like may be said of the Lords day Sabbath, Payment of Tithes under the Gospel; Preparation Sermons for the Lords Supper, and some other particulars; Will they therefore conclude them not to be divine, necessary, Soul-converting, and to be cast quite aside for so many years, as some have laid by the Sacrament of the Lords Supper, as no converting Ordinance? 5ly, Though there be no express example in Scripture of any particular person originally converted to God by the Lord's Supper, yet there are many Texts to prove it, a converting, Grace-conveying Ordinance; and many Authorities, precedents in all ages, asserting, manifesting it to be such. Mr. 
s rejoinder to Mr. Drake, p. 239, 240.  Humphrey hath recorded one memorable example of late under Mr. Richard Fairclough his hand, and I doubt not but hundreds more might be produced from the testimonies, experiences of other Ministers and private Christians.  
6. 
t Divine Right of Church-Government, p. 523, 524.  Mr. Rutherford, Dr. Drake, Mr. Saunders, and other Opponents confess in print, and others of the Opponents in their Pulpit Discourses, That the Grace of faith and true conversion unto God, may be, and some times actually are wrought at the Sacrament of the Lords Supper, being forced by arguments and experiences thereunto. But then to rob this Ordinance both of the efficacy and Honour of the Work, they subjoin, 1. That though faith and conversion are and may be wrought at this Sacrament, yet they are not produced by it, but only by the word, prayer, and other concomitants that attend it. 2. That this effect is very rare, extraordinary, and merely accidental; as when faith and conversion are sometimes wrought by afflictions, temptations, sickness, or other casualties; But they are not effected by it, as by a proper ordinary means or instrument, ordained and blessed by Christ to work such effects, as the word preached is. To which I answer, 1. That if some have, and others may have saving faith and real conversion wrought in them at the Lords Supper, then with what face can they deny it, to be a Soul-converting, Grace-procreating Ordinance? 2ly, With what Hearts, consciences, can they then seclude any unex, communicated, unregenerate Churchmembers from it, or refuse to administer it frequently to their parishioners every month or oftener? there being not only a peradventure, or possibility, but likewise a great probability that they may be converted at or by it, as well as others, when preaching, catechising, prayer, with other public Ordinances will not effectually work upon them, 
u Acts 20.20,21,27,28. 2 Tim. 4,2,3. Ezech. 2.3. to 9 Rom. 10.21.  If they must preach the word of God constantly, frequently, in season and out of season, to all their people, though dull, stupid, obstinate, refractory, carnal, sensual, devilish, and very unlikely to be wrought upon, 
x 1 Cor. 9.16,17.  because it is their duty, and there is 
y 2 Tim. 2.24,25,26. Acts 26,17,18. 2 Cor. 2.15,16 Acts 16.14 c. 28.24.  a possibility, a probability, that some of them, at last, in God's due time, may be really converted, and saved by it, though the 
z Rom. 10.16.21. Mar. 16.15,16. Rom. 11.7,8,9,10. Mat. 10.14,15. c,11. 21,22,23,24. John 15.22.  greatest part of them be thereby hardened, their condemnation aggravated, and made more intolerable than that of Sodom and Gomorrah: then why should they not as constantly, as frequently administer the Lord's Supper to them, because some of them may possibly, may probably be really reclaimed from their sins, converted, renewed, saved by it, though the major part do thereby aggravate their sins, judgements, and 
a 1 Cor. 11.27.29.  eat, drink damnation through their own defaults? 3ly, May not the Objectors and others of our Ministers justly fear, that their discouraging, debarring their people from this Sacrament sundry years together, where they might and should have been instructed, exhorted, comforted, counselled, edified, and at which by God's grace they possibly, probably might have been effectually wrought upon and converted; hath been the principal cause of their continued ignorance, profaneness, contempt of, unprofitableness, unfruitfulness under other Ordinances, and that so few of them have been really converted; That their asserting it, to be no Grace-begetting, Soul-converting Ordinance both in Press and Pulpit, hath been one great reason why so few have repaired to, and been really converted by it of late; seeing they are neither invited, nor yet admitted to it as a probable lively instrument of begetting saving faith and conversion in them? And shall not then the 
b Ezech. 33.8,9. Acts 20.26,27,28.  blood, loss of their people's Souls be exacted by God and Christ at their hands, for depriving them of this effectual probable means of their conversion, salvation, which they should have frequently administered to them by Christ's own command? It is the duty of all careful conscientious Physicians of men's Souls as well as bodies, to use all 
c 1 Cor. 10.16,17.20,21,23. Acts 20.18,19,20,21,26,27. 2 Tim. 2.25,26. c. 4.2.3.4.5.  possible, all probable means to effect their patient's cures, and preserve their lives from death; and when one medicament will not prevail with them to use another, or unite many of them together to work their cure. Since then some (nay many) have in all ages been converted by and at the Lords Supper, it is no less than a Soul-murdering crime in them wilfully to deprive their people of, or debarr them sundry years from this Sovereign Balm, Medicine, they earnestly desire, Which through God's blessing might both effectually convert and save their Souls, and for want whereof they still lie dead, yea die in their sins and trespasses, notwithstanding all their preaching to them. 4. There is joy in heaven in the presence of God and his Angels over one sinner that repenteth, and is converted, Luke 15.7.10. If but one or two sinners then in an age have been converted and brought to repentance at or by the Lord's Supper, should not this engage all Ministers frequently to administer it even to unconverted Sinners, because possibly some one of them may be converted by it; and so cause joy in heaven before the Angels, as well as bring glory to God and this his Ordinance upon earth. Yea will not this wilful debarring their people from this their Monthly food and physic, bring perpetual horror, lamentation upon many Ministers in Hell, and seclude them from eternal joys in Heaven, if any one soul under their charge shall perish, starve, miscarry for want of this spiritual food and cordial? 5. It is Gods own resolution, precept, Rom. 14.15. If thy brother be grieved with thy meat, now walkest thou not according to Charity; Destroy not him with thy meat for whom Christ died. Are there not many thousands of people now justly grieved with their Ministers, for denying them this their spiritual meat, physic, year after year, which they daily, monthly cry for at their hands, & yet cannot receive it? and do not they then as much as in them is, destroy and starve those for whom Christ died, by denying that Spiritual Balm, that Soulsaving repast of the body, blood and death of our Lord Jesus, which should save them from perishing, and feed, preserve their bodies and Souls unto eternal life? Yea, do they not herein deal most tyrannically, unchristianly, inhumanly, unconscionably with their people, not walking according to the rule of charity? 
d Mat. 24.45,46. Lu. 12.42, etc.  And can they then expect the blessing of that just and faithful Servant, whom the Lord hath made ruler over his household, to give them their portion of meat in due season, when as they detain this chief portion of spiritual food and heavenly Supper from them against his precept? Or can they escape that cutting asunder, and portion with unbelievers, Christ there threatens to that evil Servant, who injured his fellow Servants, and deprived them of their due portion of food? I fear they can do neither, unless they repent of this Soul-starving cruelty. Thus much in answer only to their concession, That some are, and may be converted at or by the Lord's Supper. I shall now reply to their evasions.  
1. How can these pretending omniscients positively determine, that such who have been converted at the Lords Supper, were not converted by it, but by the word or prayers which accompanied it? Since the Spirit breatheth where, when and in, by what ordinance he listeth, and they cannot tell by what way he works, especially in others hearts, whose persons and means of conversion they are ignorant of, John 3.8. 2ly, The Word of Benediction, Consecration, Institution used at the Lords Supper, is an essential part of it, without which it neither is nor can be a Sacrament, as 
e Accedat verbum ad elementum, & fit Sacramentum, August. Tract. 80. in Joh. Origen in Mat. c. 15. Bishop Jewels Defence of the Apology, c. 11. divis. 1. p. 211. See Ames. Bellarm. Enervat. Tom. 3. lib. 1. cap. 2.  Augustine, yea all Divines both Protestants and Papists accord. Therefore to divide them one from another, as distinct, when God hath joined them together as inseparable, to make up one entire Sacrament, and to attribute conversion to the word of benediction, consecration or institution only, but not to the Elements and entire Ordinance, is as great an absurdity as to affirm; that the Ministers tongue only consecrates, and his hands distribute the Sacramental Elements, but not the Minister himself; that the Communicants mouths only eat and drink the bread and wine at the Lords Supper, not their persons; or, that the Uses of Sermons convert the Auditors, not the Doctrines, Motives, or entire Sermons. 3ly, This Sacrament is both a 
f Tho. Beacons Catechism, f. 422, 456. Bishop Jewels Defence of the Apology, p, 349.  visible and audible word or Sermon, representing the unspeakable love of God, and Christ in dying for our sins in a most emphatical manner both to our eyes, ears, and by them unto our hearts and minds at once, by the Word and Elements combined together, to work, more powerfully, vigorously, convincingly, affectionately upon men's Souls, to win, attract, and unite them for ever unto God, in, by and through Jesus Christ, and the powerful influence of his Spirit cooperating with the Word and Sacred Elements in this Sacrament: Therefore the Conversion, Grace wrought at, or by it, must be attributed to the incire Ordinance, as well as the confirmation and augmentation of Graces formerly began, which they may as probably assert is wrought only by the word, prayer, and concomitants of the Lords Supper, not by the Elements or Sacrament itself, as that conversion at this Sacrament is wrought only by them. 4. All the self-examination, preparation which precedes the Lord's Supper, all the Benedictions, Prayers, Instructions, Exhortations, Admonitions, Praises, Meditations, Soliloquies, Vows, Resolutions of Newness of life and better Obedience, that accompany it, are 
g Ames. Bellarm. Enervat. Tom. 3. l. 1. c. 2. The Practice of Piety, Rogers of the Sacrament.  but parts and appurtenances of this holy duty and Ordinance, relating wholly to it; Therefore the real Grace and conversion wrought at or by it, by any part of the duties that either necessarily precede, accompany, or follow it, may and must be ascribed to this Sacrament, as the instrumental cause; not to the word, prayer, or any other Ordinance alone which necessarily attends it; as the Victory is chief ascribed to the General who commands in chief, not to the private Soldiers who win the battle under him. 5ly, That this effect of Saving Grace and conversion, is rarely wrought at or by the Lord's Supper, is now a most certain truth, because the Lord's Supper is so rarely administered, yea quite cast aside for divers years in many places, and not used, resorted to as a converting Ordinance, where and when administered: And if the word were now as seldom preached as the Lord's Supper is administered, few or none would or could be converted by it. But when the Lords Supper was daily, weekly or monthly administered, as in the Apostles times, the Primitive Church and former days, than many were ordinarily, frequently converted by it, as well as confirmed, whereas not one Soul hath been either converted or confirmed, by being debarred from it for divers years together, but many hindered from conversion, edification, confirmation, and qui e destroyed. 6ly, Very few have been converted by the word preached, since this Sacrament hath been discontinued and decried, as we find by sad experience. The rarity therefore of Converts at and by this Sacrament, proceeds only from the infrequencie and disusage of it as a Converting, faith-engendring Ordinance; not from its indisposition or incongruity to work both faith, and conversion. 7ly, That the Lords Supper effects grace and conversion only extraordinarily, and by accident, as temptations, afflictions, sicknesses, etc. do, not as a proper instrument or means ordained, blessed by God for such effects, is a most absurd, unchristian, untheological, erroneous, if not blafphemous assertion, contrary to Scripture, Antiquity, the current of all Divines Protestant's or Papists, foreign or domestic, and the very Directory itself, which styles it, A MEANS OF GRACE., as well as the Word; and to the 26. Article of the Church of England, which resolves it ORDAINED OF CHRIST, to be AN EFFECTUAL SIGN of Grace and Gods good will toward us; by which HE DOTH WORK INVISIBLY IN US, and doth NOT ONLY QUICKEN but also strengthen and confirm our faith. Hence Cardinal Cajetan in 1 Cor. 10. and Dr. Ames, as well as Bellarmin, in his Bellarminus Enervatus, Tom. 3. c. 4. p. 43. conclude; Haec autem est COMMUNIS THEOLOGORUM DOCTRINA, Sacramenta CONFERRE GRATIAM, vel FACIENDO UBI NON INVENIT FACTAM, vel factam AUGENDO. And that not only as Signa theorica, ad signific andum tantum instituta, sed practica, ad signifiandum et EFFICIENDUM INSTITUTA: as they there express themselves, cap. 3. p. 29. To which Dr. Ames adds this, as his own and all Protestants Opinions, c. 3. p. 24. Nostrae sententia est, SACRAMENTA OMNEM EFFICIENTIAM HABERE, RESPECTU GRATIAE, quam Signum practicum potest habere per ullam relationem: non tamen efficere gratiam immediatè, sed MEDIANTE SPIRITU DEI ET FIDE. But of this more largely in answer to their last Objection against its converting power.  
objection 6 Their 6. Objection is this, 
h Mr. Drakes Boundary, p. 163. An Answer to Susspension suspended, p. 23, 24.  If the Lords Supper were a converting Ordinance, than it should be administered to mere Heathens, as well as the Gospel preached to them, to convert them unto Christ: But mere Heathens are not to be admitted to, but debarred from it: Therefore it is no converting Ordinance, but confirming only.  
Before I answer the Argument, I must premise, that there is a twofold Conversion mentioned in Scripture, 1. Visible and external; when 
i 1 Thess. 1.8,9,10. Psal. 22.17. Is. 60.5. Acts 15.3.7.12.14.19 c. 2.41 c. 8.5. to 18. c. 6,7,8. c. 11.1.15 18. c. 18.10,11 c. 26.17 Rom. 10.14. to 21. c. 15.16.18 Eph. 2.11,12,13, etc. c. 3.6. to 12. Gal. 3.1,2 c. 2.2.8. 1 Cor. 12.2.28. Col. 1.26,27. 1 Tim. 3.16. 2 Tim. 1.10,11 c. 4.17 Mat. 28.19,20 Mar. 16.15. to 19  mere Heathens, Infidels, Jews, Turks, and Pagan Idolaters, are converted from their Heatherism, Idolatry, Idols, and Idol-Gods; to the external profession only of the Gospel of Christ, and visible worship, service of the true and living God. This kind of conversion (not here controverted) is originally wrought in an ordinary way, only by the word preached, or the sight of Miracles accompanying the word, not by the Lord's Supper, Baptism, or other public Ordinances; as the marginal Texts demonstrate; 2. Invisible, Spiritual, 
k Rom. 2.28,29, 1 Pet. 1.3,4. Rev. 2 17. Ezech. 36.26,27.  Internal; when unregenerate carnal Christians professing externally the Gospel of Christ, and worshipping the only true God, are effectually turned from all their sins, lusts, evil ways, works of darkness, and the power of Satan, to unfeigned repentance, faith, holiness, newness of life, love, and obedience to God; as well in their souls, spirits, as outward conversation, doing works meet for repentance, and what is lawful and just both in the sight of God and men; Of which Conversion we read, Ps. 19.7. Ps. 51.13. Isa. 6.10 c. 59.20 Jer. 3.14 c. 25.5 c. 26.3 c. 31.18 c. 44.5 Lam. 3.40 c. 5.21. Ezech. 3.13 c. 14.6 c. 18.21.30.32 c. 33.11. to 20. Hos. 12.6 c. 14.2. Joel 2.12,13. Jonah 3.8. Zech. 1.3. Mat. 13.15 c. 18.3 Mar. 4.12.20. John 12.40. Acts 28.27 c. 26.18,20. 2 Cor. 3.16. Jam. 5 20. The first sort of these Conversions is peculiar only to mere Heathens and Idolaters, never formerly professing the Gospel. The second is proper to none but visible Christians living within the pale of the Church; though I willingly acknowledge, that mere Heathens upon the first preaching of the Gospel to them, may be at the self same time both inwardly and outwardly converted unto God, even before they are actually baptised, or externally incorporated into the visible Church of Christ, as is clear by Acts 2.37,38.41 c. 8.12 c. 10.44 etc. c. 11.15,16,17,18 c. 13.47,48 c. 16.14,15.30. to 35. c. 26.18,19,20. 1 Thess. 1.9,10. This later Conversion (of which we only dispute) both may be and usual is as properly, as effectually wrought in the Souls of Christians by the Lord's Supper where duly, frequently, constantly administered, as by the word preached, it being not only as apt to beget Saving faith, and assurance, as the naked word alone, but in some respects more probable to effect them, since 
l 1 Kings 10.6,7,8. Lu. 1.2. Acts 10.40,41. 2 Pet. 1.16.  Eye-witnesses, Evidences, are more persuasive, and apt to beget belief, assurance than Ear-witnesses; and 
m Deut. 17.6 c. 19.17 Mat. 18.16.  two witnesses, than one alone; and an Oath or Seal annexed to Promises, Covenants, more strong, powerful to assure, resolve, comfort, work faith of adhaesion in our doubting spirits, than naked Promises or Covenants without them, Hebr. 6.17,18. Psal. 89.3.33,34,35. Psal. 110.4. This distinction premised,  
I answer, 1. That the sequel of the Major is false: 1. Because the Lord's Supper belongs not to mere unconverted Heathens and Idolaters, (being not instituted by Christ for such, to convert them from Paganism to Christianity) but only to baptised Christians and Members of the visible Church; as is evident by Mat. 26.17. to 33. Mat. 14.12. to 28. Lu. 22.8. to 31. c. 24.30,31. Acts 2.41,42,46 c. 20.7.11. 1 Cor. 10.16,17.21 c. 11.20. to the end; even as the Passeover belonged to none who were uncircumcised, but to the circumcised alone, Exod. 12.43. to 50. and the Sacrament of Baptism was to be administered to no mere Pagans, but only to such who embraced the Gospel first preached to them, and professed their belief thereof before they wenre actually baptised, Mat. 28.19. Mat. 16.15,16. Acts 2.41,42 c. 8.12,13,36,37 c. 10.47,48 c. 16,14,15.31,32,33,34. Now the reason why neither the Lords Supper nor Baptism might be administered to mere Infidels before their embracing of the Gospel, is not because they are not really converting Ordinances in the sense forementioned, (as I have proved the Lords Supper to be, and the 
n See Bochellus Decr. Eccl. Gal. l. 2. Tit. 3. de Baptismo. Jewels Reply to Harding, p. 21. 27. 242, 249, 250, 458. Ames. Bellarm. Enervat. Tom. 3. l. 1. c. 3.  Fathers with others assert Baptism to be, from Mat. 3.11. John 1.26. Rom. 6.34. Gal. 3.27. 1 Pet. 3.21. Eph. 5. ●26. 27. Tit. 3.5.) but because they are badges of our Christianity, to distinguish us from Pagans and all other false Religions; the means, signs, Bonds of our actual incorporation, and mystical union into the visible Church of Christ; the Memorials of the death of Jesus Christ, whereby we show forth his death till be come; and Evidences of our Christian's Communion and mutual agreement in faith and brotherly Christian love one towards another, as members of the selfsame body, as 1 Cor. 10.16,17.21 c. 11.23,24,25,26 c. 12.12.13,14. the 25. & 28 Articles of the Church of England, the Harmony of Confessions, Sect. 11, 12, 13, 14, 15. and all who have written of them, define them to be. 2ly, Because there are express commands, precedents in Scripture, to preach the Gospel to mere Gentiles and Idolaters, before their conversion to Christianity, Mat. 28.19. Mar. 16.15,16. Acts c. 8. & 10. & 13. & 16. Rom. 15.16. to 22. Eph. 3.5. to 13. But there is neither precept nor precedent to administer the Lords Supper or Baptism to such, before they embrace and believe the Gospel preached. 3ly, Because competent knowledge, and an historical belief at least of the death, passion, merits of Christ, and of the matter, ends of the Lords Supper (as the Objectors and 
* See the Practice of Piety, Rogers, and others of the Sacrament.  all Divines assert) are prae required of all such who are admitted thereunto; without whirth they can neither examine their own estate, nor discern the Lords body, as all Communicants ought to do, 1 Cor. 11.28,29. But these are not necessarily prae-required of all such Infidels to whom the Gospel is preached: Therefore the Lords Supper may not be administered to such, (no more than to 
* See M. Drakes Boundary.  Infants or distracted persons, as our Opposites grant) though the Gospel may & must be preached unto such, to acquaint them with & instruct them in the mysteries of the Gospel, in order to their external & internal conversion unto Christ, & admission to these Sacraments.  
2ly, I answer, that though the Lords Supper may not be given to mere Pagans to convert them to the Christian faith; yet after their external profession of the Gospel, and Baptism, it may and must be duly administered to them, for their further edification, and real internal conversion to the saving Grace of faith in Christ, and that immediately upon their baptism and profession of the Gospel, Acts 2.41,42,46. Whence the Apostles and Fathers in the primitive Church administered this Sacrament in both kinds to all they baptised, immediately after their Baptism, as 
o Reply to Harding, art. 2. div. 25. p. 103, 104.  Bishop Jewel proves at large out of Cyprian, Hierom, Augustine, and other old Writers, and I have 
p A Seasonable Vindication of Free-admission.  elsewhere manifested.: Therefore it should now be duly administered to all unregenerate Christians as a converting Ordinance, and not detained from them year after year.  
3ly, 
q Antiquaeries, Preface, & p. 6. Boundary, p. 160, 161.  Dr. Drake (the chief Objector) asserts that mere Heathens (as well as unregenerate scandalous Christians) may be present at the Lords Supper and all Sacramental actions, with a great deal of profit; and attain the fruit of the visible and audible word by bare presence, without receiving. And if so, than it may be likewise administered to them with much more profit and fruit for their external and internal conversion; the 
* See Tho. Beacon's Catechism, f. 462.  chief fruit of it, consisting only in its eating and drinking; according to Christ's command, and not in gazing only upon it without receiving.  
objection 7 Their 7th and main Objection is this, 
r See Dr. Drakes Boundary, p. 157, 158.  The Lords Supper hath no special Covenant or promise of God annexed to it in the Scripture, to make it a Grace-effecting, Soul-converting Ordinance as the word preached hath: Therefore it neither is, nor can be administered or received in faith as an instrument of working saving Grace or Conversion in men's Souls, nor is it a converting Ordinance.  
I answer: 1. All oor Antagonists, and other Divines, Fathers, Councils, Writers generally assert, That the Lords Supper is a true and real Sacrament, instituted by Christ himself: Now 
s Ames. Bellarm. Enervat. Tom. 3. cap. 2. Boehellus, Decret. Eccl. Gal. l. 2. tit. 1. De Sacramentis, c. 32. Summa Angelica & Rosella, Tit. Sacramentum, & all who writ of Sacraments. Bishop Jewels Defence of the Apology, par. 2. c. 7. div. 1. p. 151.  every Sacrament consists of a word of promise, blessing, and an element, (as the Fathers, Schoolmen, all Protestant, Popish Divines assert; and the Synod of Paris, Anno 1557. thus defines it; Sacramentum, Verbo constat et Elemento: Verbum est nota quaedam EVANGELICAM PROMISSIONEM praese ferens, nos de voluntate et Gratia Dei ergà nos admonens: Therefore the Lords Supper must likewise consist of a Word and Evangelical promises of Gods good will and grace towards us, as well as other Sacraments; since neutrum sine altero totam Sacramenti complet substantiam, as they resolve: 2ly, If it be a real Sacrament, than it must necessarily be a Grace-conveying, begetting, effecting, Soul-converting and sanctifying Ordinance, for as the 
t Bochellus, Decr. Eccles. Gal. l. 2. Tit. 1. c. 32. p. 148, 149.  Synod of Paris Anno 1557. defines: A Sacrament, according to the Etymology of its name, signifies that wherewith a thing is sanctified or made holy: a sacrando namque dicitur, sicut ornamentum ab ornando, velamentum a velando: Et Sacramenta veteres appellabant solennes quosdam ritus, quibus in sacrando utebantur. With this Title the Evangelical Rites are adorned, which we call, the Sacraments of the new Law, because (as Augustine saith) with the true and living image of the good things they present, tam in conscientia quam in carne, SACRENT NOS ET SANCTOS REDDANT, they might sanctify and make us holy, as well in conscience as in the flesh. Whence it may be collected, that to those who receive them worthily, Sanctificationem et salutem parari, they procure both sanctification and salvation. A Sacrament therefore, from the custom of the Catholic Church, is called, An external and sensible sign of a sacred thing, with an effectual signification, insinuating or conveying (as instrumental causes, through the efficacy of the holy Spirit, working powerfully with, in, and by the Word and Elements) the internal invisible Grace of God, or gracious free effect, destinated BY DIVINE INSTITUTION TO THE SALVATION OF MEN. These Sacraments were instituted by Christ for the remedy and cure of the diseases of the Soul, whose efficacy is such, That THEY MAKE THOSE SACRED AND HOLY who worthily receive them; they being not only Signs of Grace, sed etiam ipsius causa, but LIKEWISE THE CAUSE THEREOF. By these Christ would bestow Holiness upon us, not only by obsignation, or representation, said & efficiendo, but also BY EFFECTING IT; they both really working and truly bestowing that whereof they are notes and signs: The Sacraments being principally instituted for this cause, that they might not only signify but likewise SANCTIFY AND CONFER THE INVISIBLE GRACE OF GOD; not by any proper force of the external Elements, or merit of the Minister, sed Domini secrecius operantis quod instituit; but of the Lord himself secretly working that which he hath instituted. So this Synod. The 
u Bochellus, ibid. p. 153.  Synod of Sennes, Ann. 1528. defines the like; and from 1 Cor. 10.26,27 c. 11.23,24,25.29. John 6.51. concludes thus, " Who can deny the Sacrament of the Eucharist to be Converting, or Vivifical, which is proved by so many clear Testimonies of Scripture? by which it is more clear than the light, that this holy Sacrament CONFERS GRACE.." 
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 sanctify, cause, confer true saving Grace, and Spiritual life to those who worthily receive it; as well as confirm and increase Grace, being instituted by the Lord Christ, Salutis nostrae causa, to cause or effect our salvation, and deriving their force from his most precious blood, 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 Rheims 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 unblamably 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 wonderful 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 INESSE: 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 virtue, 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 King's Letters sealed with the King's Seal, etc. 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 confer even the very 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 deny and refute; yet they grant, " That they work regeneration, sanctification and saving Grace as moral causes or instruments by Gods coworking 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. Elizabeth's reign) resolves, " That Sacraments ordained of Christ, are not only badges and tokens of Christian men's profession; but rather, they be sure witnesses, and effectual signs of Grace, etc. 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 Apology of the Church of England, and Defence thereof, chap. 1●. divis. 1. p. 209. lays down this as the express Doctrine thereof. " We do EXPRESSLY pronounce, that in the Lord's Supper there is truly given unto the believing the body and blood 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 blood of Christ; BY THE PARTAKING WHEREOF WE BE REVIVED, STRENGTHENED AND FED UNTO IMMORTALITY, AND WHEREBY WE ARE JOINED AND INCORPORATED UNTO CHRIST, that we MAY ABIDE IN HIM AND HE IN US. He adds: 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 Christ's Sacraments, as knowing them to be, the Testimonies of God's Promises, and THE INSTRUMENTS OF THE HOLY GHOST. They are a perfect Seal, and a sufficient warrant of God's 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 FAITHFUL. 
c Raban. Maurus, l. 1. c. 31.  Rabanus Maurus saith, By virtue of the Sacrament the inner man IS REPAIRED; by the virtue 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 itself whereof it is a Sacrament (that is the body 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 Christ's death are conveyed unto us by God, and received by us: God conveigheth them to us, Only of his Mercy, and we receive them Only by Faith: But the ways either to procure God's Mercy, or TO ENKINDLE OUR FAITH, are many and sundry. God's Mercy is procured sometimes by Prayer, sometime by other means: But TO BREED or INCREASE FAITH IN US, THERE ARE MANY MORE WAYS THAN CAN BE RECKONED. Some men are moved only by hearing God's word. Some others by weighing and beholding Gods Miracles. 
g Euseb. l. 4. c. 8.  Just in the Martyr, was first alured to the faith by the cruelty of the Tyrants, and by the constancy and patience of God's 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. 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. count. 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, etc." 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 mere whimsies, Crotchets 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. etc. The Lord's Supper therefore being a Sacrament, must thereupon consequently be a Soul-converting, Grace-producing, Regenerating Ordinance, instituted for this very 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, etc.  others unanimously 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 days, 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 stony 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 departed from me. And I will rejoice over you to do you good, And I will also save you from all your uncleanness, etc. Then shall you remember your own ways and your do that were not good, and you shall loathe yourselves 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 stony 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, broke, and gave it to his Disciples, saying; Take, eat, this is my body 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 blood of THE NEW TESAMENT (or Covenant) as one; Or●, This Cup IS THE NEW TESTAMENT IN MY BLOOD, (thereupon twice styled, The BLOOD 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 SHOW (or, show ye) THE LORDS DEATH TILL 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 BLOOD OF THE EVERLASTING COVENANT (represented, communicated, and spiritually received, applied by every worthy Communicant, in and by the Lord's Supper) MAKE YOU PERFECT in every good work, TO DO HIS WILL, WORKING IN YOU THAT WHICH IS WELLPLEASING IN HIS SIGHT THROUGH JESUS 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 worthy receivers all the benefits of his death, blood, merits; to make them perfect in every good work to do his will, to work in them that is well pleasing in God's 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 blood of Christ; That 
o Eph. 1.5.  we have redemption through his blood; That 
p Eph. 2.13,14.  those who were afar off are made nigh by his blood, etc. That 
q Col. 1.20.  he hath made peace and reconciliation between his Father and us by the blood of his Cross; That 
r Hebr. 9.14,15.  the blood 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 blood of Jesus, it being THE BLOOD OE THE COVENANT WHEREWITH WE ARE SANCTIFIED: and the blood of sprinkling, which speaketh better things than the blood of Abel; That 
t Heb. 13.20.  Christ suffered without the gate that he might sanctify the people with his blood; That 
u 1 Pet. 1.18,19.  through the blood 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 blood of Jesus Christ, as of a Lamb without blemish; That 
y Rev. 1.5,6 c. 5.9,10.  the blood of Jesus Christ cleanseth us from all sin; That (z) he hath loved us and washed us from our sins in his own blood, and made us Kings and Priests unto God his Father; and hath redeemed us unto God by his blood: Now all this is most lively, visibly, effectually, emphatically held forth, represented, assured to our eyes, ears, and by them unto our Souls in the Lord's Supper, the 
a Mat. 26.27 Lu. 22.19. 1 Cor. 10.16 c. 11.24.  New Testament in Christ's blood; 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, hungering, 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 every day with special devotion, and desiring to hear more, he daily assisted those who celebrated private Masses, and when the Priest elevated the Lords body, he used to hold and kiss the Priest's hand." Whereupon St. Lewes' King of France, conferring with him concerning it; and saying, " That he should not always addict himself to Masses, but more frequently hear Sermons than Masses:" King Henry thereunto replied with a facetious urbanity; Se malle amicum suum saepius videre, quàm de eo loquentem, licet bona dicentem audire: That he would rather see his friend often, than hear one only speaking of him, although well; thereby intimating, that Christ visibly represented to the eye in the Sacrament every day, doth more effectually affect the Soul, and work upon men's 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 blood, 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 sundry 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 faithful 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 worthy receivers, as well as by the word preached; And by consequence, it must by the cooperation of God's 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 sins by the blood of Christ, as well as the word itself 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, baptising 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 ALWAYS UNTO THE END OF THE WORLD, He that believeth and is baptised 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 eye 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 show forth his death till he come, having an AS OFT AS YE DO IT, annexed to, DO THIS in remembrance of me: Therefore the selfsame promise of Christ's effectual presence, blessing made to Baptism and the Word preached, to work faith and Grace in men's hearts by them, that they may be saved, is likewise made to the Lords Supper. Wherefore it is doubtless a Faith-begetting, Soulsaving, 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. Labour 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 blood hath everlasting life, and I will raise him up at the last. He that eateth my flesh and drinketh my blood, 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, etc. Which some Father, and most Popish Authors appropriate wholly to the Lords Supper, and all Protestants equally apply to the Lords Supper, as well as to the Word preached, or any other Ordinance wherein Christ communicates himself to his people, and seems to have a more special relation to this Spiritual Repast, though not then instituted, as the words, shall give, will give, etc. in the future tense, import: Are an invincible evidence, that Christ doth as effectually promise, and as really convey, exhibit his flesh and blood in a spiritual way, with eternal life and salvation unto men, and works faith and true conversion in their Souls, in a proper ordinary way, by his Supper duly administered, as he doth by the Word preached, or any other means of Grace; it being of divine institution, representing the flesh, body and blood of Christ more lively to their senses, and by them unto their souls, than any other Gospel Ordinance, working upon three distinct senses at once, the eye, ear, taste, which no other Ordinance doth.  
9ly, That Text of 1 Cor. 10.16,17. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? For we being many, are one Bread and one Body, and are ALL partakers of that one bread: compared with Ver. 1, 2, 3, 4, 5. and that parallel Text, 1 Cor. 12.12,13. For as the body is one, and hath many members, and ALL the Members of that one body being many, are one body; So also is Christ: for by one Spirit we are ALL baptised into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been ALL made to drink of (or into) one Spirit: afford us these Conclusions, proving the Lord's Supper, a Converting, Grace-begetting, Spirit-infusing Ordinance, as well as the Word preached: 1. That all visible Church-members professing Christ, maken but one Mystical Body of Christ, into which they all are actually incorporated, united together by Baptism and the Lords Supper, of both which Sacraments they did all equally participate, in the Apostles times, without any restraint, suspension, seclusion; communicating together in the Lord's Supper, and being all made partakers both of the Sacramental Bread and Cup when ever administered; whether regenerate or unregenerate, ignorant or knowing, scandalous or unblameable, by virtue of their incorporation into this One mystical Body. Now the Major part of visible Christians, Church-members, in 
g 1 Cor. 1.2,3 c. 6.1. to 8. c. 3.1,2,3,4 c. 6.18,19 c. 7.10,11 c. 8.1,2,7,8 c. 10.8.22,23,28. to 34. c. 11.30. to 34. c. 14.  Corinth, & other (hurches in all ages, admitted to Baptism and the Lords Supper, have been unregenerate, ignorant, void of saving Faith and Graces, so as the Lords Supper could be no confirming Ordinance (in the Objectors sense, to wit, of their several Graces) unto them: Therefore it was administered to them, only as a converting Ordinance, upon that reason which Chrysostom, 
h In Marc. c. 14.  Victor Antiochenus, 
i Summa Theol. pars 4. qu. 11. Art. 1. Sect. 3.  Alexander Alensis and others render, why our Saviour himself administered it to Judas, at its primitive institution, " That he might leave no means unattempted to convert, reduce him to a sound mind, and reclaim him from his wickedness." 2ly, That the Lords Supper worthily received doth really communicate the body and blood of Christ, with all the benefits of his death and passion, to those who receive it, yea make them all partakers of that one bread of life, to their eternal Salvation; and to drink into one spirit; Whence judicious 
* ●n. 1 Cor. 12.  Calvin expounds this phrase of the Sacramental Cup (to which doubtless it refers) thus, Participationem Calicis huc spectare, ut unum Spiritum accipiamus. Learned Gerhard thus, Ex uno. Calais. bibimus (in the Lord's Supper) ut unum spiritum (sanctum) recipiamus: Whom the French Divines in their Theses Salmur. pars 3. p. 40. back, asserting: " That the Spirit of comfort and sanctification doth much rather follow the lawful celebration of the Sacraments, than the hearing of the Word, since that is not slightly to be passed by which St: Paul hath said, And have all been made to drink into one spirit; (to wit, in the Lord's Supper) whereas he never uttered any like thing, when as he spoke of the preaching of the word;" as learned Mr. Morrice hath also noted to my hands in his Diatribe. 3ly, That all worthy Communicants of the Lords Supper, are there really incorporated into the invisible body and Church of Christ, and made bone of his bone, flesh of his flesh, spirit of his spirit, as visible Church-members, are thereby actually incorporated into his visible mystical body, as these Texts, compared with Eph. 1.22,23. c,2. 18. to the end, c. 4.12. to 17. c. 5.25. to 33. Col. 1.18 c. 2.19. resolve: 4ly, That this Sacrament is a 
k See Articles of Engl. c. 26. Harmony of Confessions, Sect. 14. Bishop Jewels Reply to Harding. p. 20, 21. 93. 112.  " special means to unite both the visible and invisible Church and their members together, and to prevent all Schisms in these bodies, being both the bond and badge of their union and communion one with another." A prevailing motive in these sad times of Scisms and Divisions in all places, to restore the frequent constant use of this holy Ordinance, the disusage whereof hath been the principal cause of the Growth and continuance of these manifold Sects and Differences which 
l Mat. 12.25.  threaten desolation to our Church and State.  
10ly, The Scripture positively resolves, Rom. 1.16. and all our Opposites assert, " That the Gospel of Christ is the power of God unto Salvation to every one that believeth; to the Jew first and also to the Greek; for therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith:" Now the principal part and sum of the Gospel, recorded in sacred Writ and preached by the Apostles, to beget or increase faith, convert, win, bring men to salvation, is this; 
m 1 Cor. 15.1,2,3,4. Isay 53.4,5, etc. Acts 2.22. to 40. c. 3,4. to 20. c. 4.10 c. 5.30,31 c. 8,5.35. c. 10.36. to 42. c. 13.19,30 Rom. 1.2,3,4 c. 4.24,25 c. 5.6,7,8,9 Gal. 3.1.  That Jesus Christ died for our sins, according to the Scriptures, when we were yet sinners and his professed Enemies, to reconcile us unto God, to cleanse, heal, save us from our sins to make us his adopted sons, and preserve us to his heavenly kingdom. Hence▪ i● that of the Apostle, 1 Cor. 1.23. But we preach Christ crucified: and chap. 2. 2. I determined not to know any thing amongst you, save Jesus Christ and him crucified: as being the marrow and substance of the Gospel; whereupon the preaching of the Gospel is styled, 
n 1 Cor. 1.17,18.  The preaching of the Cross. This transcendent love of Christ in dying, suffering for such wretched sinners, Enemies as we; in washing us from our sins in his own most precious blood, and redeeming us from God's wrath, Hell, eternal damnation out of the freeness, fullness, and riches of his grace; is 
o 2 Cor. 5.14,15,19,20,21 c. 7.1 Rom. 5.5.6,7,8,10,21. John 3.16 c. 6.44 c. 10.11.15 c. 15.13 Gal. 2.20 c. 3.1 Eph. 5.2.25,26 c. 1.6,7 c. 2.4. to 20. 1 Pet. 1.3.8.18,19. Rom. 14.7,8,9. 1 John 1.1.2,7 c. 2.2 c. 3.16 c. 4.9,10,11 Rev. 1.5 ●… 5.9,10. 1 Tim. 1.15. Isay 53.4. to 12. Acts 2.22. to 40.  set forth and recorded in sacred Writ, as the most powerful, attractive, persuasive, overcoming, constraining Argument, motive, consideration of all other, to work true conversion in men's hearts, to turn them from all their sinful courses unto God, to allure, attract, unite, espouse, marry their souls for ever unto Christ, & to inflame, ravish them with his surpassing love: Now it must be granted by all, that the Sacrament of the Lords Supper is a part of this Gospel of Christ, which is the power of God unto salvation to every one that believeth, since instituted, recorded, commanded by Christ in the Gospel, being likewise both an audible, visible, sensible Gospel, as the Fathers with others usually style it. Moreover, it most lively, powerfully, flexanimously▪ graphically represents, holds forth, yea preacheth to our eyes, ears, taste, and by them unto our minds, hearts, souls, spirits, the crucifixion, death, passion of our Saviour, and his transcendent love in dying for our sins; the most powerful, attractive, persuasive, overcoming, conuraining argument, motive, considera. ion of all others in the Gospel, to work true conversion in men's hearts, to 
p Acts 26.17,18.  turn them from them power of Sin, Satan, unto God; to allure, attract, 
q Hos. 2.19,20,23.  espouse, unite receivers souls for ever unto Christ; to inflame, ravish them with his transcendent love; and cause them 
r 2 Cor. 5.15.  from hence forth no longer to live unto themselves but unto him which died for them, and rose again. Therefore all must of necessity grant it to be the power of God unto Salvation, a most effectual, 
s Eodem modo justificant verbum Dei et Sacramenta, ae que enim tribuitur. Justificatio verbo & Sacramentis, Ames. Bellarm. Enervat. Tom. 3. l. 1. c. 3. p. 36.  justifying, a Soul-converting, Faith-engendring, Faih-increasing Ordinance, as well as the Gospel preached; yea, a powerful means of working that belief and saving faith in the souls of those, who in obedience to Christ's command constantly resort unto it, which is required in worthy Communicants, to make both it (and the Gospel too) the power of God to their Salvation; even as the Gospel read, heard, preached, begets that faith or belief which God requires to make it saving und converting, Rom. 10.14,15,17. In Brief, There is not any means of, or motive to faith or conversion in the Gospel preached, which is not included in the Lord's Supper, and pressed with the selfsame, yea greater force and advantage upon men's Souls in this Sacrament: both by the prayers, confessions, meditations, exhortations that accompany it, & by the very breaking of the bread, pouring out of the wine, with other Sacramental actions; then they are or can be in any Sermon. 
t Bellarm. Enervat. Tom. 3. c. 1. p. 9  Non debent hic inter se comparari verbum, et Sacramentum ut realiter à verbo distinctum, sed verbum nudum, & verbum Sacramento vestitum, Hoc autem majus et efficacius dici potest quoad nos, quia plenius & pluribus sensibus test atur, et magis accommodatur ad animos nostros efficiendos. So Dr. Ames in answer to Bellarmine's Objection, Nihil fingi potest majus aut efficacius verbo Dei. Therefore orr Opposites must either grant the Lords Supper a Soul-converting▪ Faith-begetting Ordinance, as well as preaching, or disclaim preaching to be such, and cast that aside too as unconverting, as they have most impiously done this Sacrament for sundry years in too many places.  
11ly, The principal end of instituting the Lords Supper, 
* 1 Cor. 11.25,26,  " was, to show forth the power, efficacy, principal ends, fruits, effects of our Saviour's death till he come," not only in bare representation, but by practical, efficacious operations, and applieations for the spiritual benefit, conversion, consolation of the receivers souls. Now what are the ends, fruits, effects of our Saviour's death therein held forth, is evident by these Gospel Texts. Isay 53.5. 1 Cor. 15.3. 1 Pet. 2.24. " He was wounded for our transgressions, he was btuised for our iniquities, he died for our sins, the chastisement of our peace was upon him, and by his stripes are we healed: Who his own self bare sins in his own body on the tree, that we being dead to sin, should live unto righteousness; Luke 1.74 75. That we being delivered from the hands of our Enemies should serve him without fear, in holiness and righteousness before him, all the days of our life. 1 Thes. 5.9,10,11. For God hath not appointed us unto wrath, but to obtain salvation by our Lord Jesus Christ: who died for us, that whether we wake or sleep we should live together with him: wherefore comfort yourselves together, and edify one another, Rom. 4.25 c. 5.8,9,10. Who was delivered for our offences, and raised again for our justification. But God commendeth his love unto us, that whiles we were yet sinners Christ died for us: much more than being now justified by his blood, we shall be saved from wrath by him: For if when we were Enemies we were reconciled unto God by the death of his Son, much more being reconciled we shall be saved by his life, Rom. 6.1. to 11. Shall we continue in sin that Grace may abound? God forbidden: How shall we that are dead to sin live any longer therein? Know ye not, that so many of us as were baptised into Jesus Christ, were baptised into his death? Therefore we are buried with him in baptism, that like as Christ was raised up from the dead, even so we also should walk in newness of life: For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve-sin. Now if we be dead with Christ, we believe that we shall also live with him: knowing that Christ being raised from the dead, dieth no more, death hath no more dominion over him, etc. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord: Let not sin therefore reign in your mortal bodies, that ye should obey it in the lusts thereof, etc." Rom. 11.7,8,9. " For none of us liveth to himself, and no man dieth to himself: For whether we live, we live unto the Lord; or whether we die, we die unto the Lord; whether we live therefore or die, we are the Lords; For TO THIS END Christ both died, and rose, and revived, that he might be Lord both of quick and dead. Gal. 2.19.20. I am dead to the Law, that I might live unto God, I am crucified with Christ; Nevertheless I live, yet not I, but Christ liveth in me; and the life I now live in the flesh, I live by the faith of the son of God, who loved me, and gave himself for me, Phil. 3.10. That I might know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto him. Heb. 2.14,15. That Christ through death might destroy him that had the power of death, that is, the Devil, and deliver them, who through fear of death, were all their life time subject to bondage, 2 Cor. 5.15. Christ died for all, that they which live should not live unto themselves, but unto him who died for them and risen again: For he hath made him to be sin for us, who knew no sin, that we should be made the righteousness of God in him. Ephes. 5.25,26,27. Husband's love your wives even as Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it, with the washing of water, by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish." Now all these being the ends, scope, fruits, effects of our Saviour's death most lively represented to, shown forth, remembered by, and applied to us in the Lord's Supper, to accomplish them all in us: it must needs be a most effectual, lively, powerful Grace-begetting, Soul-inlivening, regenerating, sanctifying, Sin-destroying, Soulsaving Ordinance (as well as the word preached) and that by divine institution.  
12ly, It is most evident, both by Scripture and experience, that the seeing, beholding of things with our eyes, doth more immediately, deeply, powerfully affect and work upon our Spirits, Souls, affections, than what we are informed of at second hand only by others relations; because the species of what we see, are more operative, impressive on our minds and memories than any thing we hear. This the two known Adages evince, 
* Horace.  Segnius irritant animos dimissa per aures, quam quae sunt oculis subdita fidelibus. 
† Plautis: Tinculentus.  Plus valet ocularis testis unus quam aurieti decem; 
* Cicero ad Torquatum.  Acerbius est videri quam audiri. Which the Scripture thus seconds, Lam. 3.51. Mine eye affecteth my soul; Job 42.5. I have heard of thee by the hearing of the ear, but now mine eyes seethe thee, wherefore I abhor myself, and repent in dusi and ashes, Isay 6.5. Woe is me for I am undone, because I am a man of unclean lips; for mine eyes have seen the King, the Lord of hosts. Lu. 2.29,30. Lord now lettest thou thy Servant departed in peace, according to thy word; for mine eyes have seen thy salvation: Zech. 12.10. And they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only Son, etc. Luke 23.48. All the people that came together to that sight beholding the things that were done, smote their breasts and returned. Lu. 19.41. He beheld the City and wept over it. 1 Kings 10.45. And when the Queen of Sheba had seen all Solomon's wisdom, she had no more spirit in her, etc. 1 Kings 18. 39 When all the people saw it, they fell on their faces, and said, The Lord he is God, the Lord he is God, Psal. 48.5. They saw it, and so they marvelled, they were troubled and hasted away. Psa. 97.4. The Sea saw it and fled, Jordan was driven back. Psa. 40.3. Many shall see it and fear, and shall trust in the Lord. Gen. 3.5. And God saw that the wickedness of man was great in the earth, etc. and it repent the Lord that he had made man, and it grieved him at the heart. Exod. 3.7. And the Lord said, I have surely seen the affliction of my people. Lam. 1.9.12. O Lord behold my affliction: Behold and see if there be any sorrow like unto my sorrow. Lam. 2. 20. Behold O Lord, and consider to whom thou hast done thus, Isa. 63.15. Look down from heaven and behold from the habitation of thy holiness and of thy glory; where is thy zeal and thy strength; the sounding of thy bowels & of thy mercies toward us? These with sundry other Texts, evince; that the eyes, sight and beholding of things seen, do more deeply, passionately affect, move, work upon the hearts, souls and affections of men, and on God himself, than the ears or what they barely hear. For the certainty, assurance, belief of what we see with our eyes, above that we only hear of with our ears, it is sufficiently evidenced by that of Job 42.3. Of the Queen of Sheba to Solomon, 1 Kings 10.6,7. It was a true relation that I heard in mine own land of thy acts, and of thy wisdom, Howbeit, I believed not the words UNTIL I CAME, AND MINE EYES HAD SEEN; and behold the half was not told me; thy wisdom and prosperity exceedeth the fame which I heard. 1 John 1.1,2. That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, declare we unto you: for the life was manifested, and we have seen it and bear witness. 2 Pet. 1.16. We have not followed cunningly devised ●…bles, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his glory. Acts 10.40,41. Him God raised up the third day and shown openly, not unto all the people, but unto witnesses chosen before of God, even to us who did eat & drink with him after he risen from the dead. John 20.8. And he saw and believed: And v. 25. 29. The other Disciples said unto Thomas, we have seen the Lord: but he said unto them; Except I shall see in his hands the print of the nails, etc. I will not believe; which when he had seen, and thereupon believed, Jesus said unto him, Thomas, because thou hast seen thou hast believed; blessed are they that have not seen, and yet have believed: compared with Gen. 45.12. Behold you eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you: and Lu. 1.1,2,4. John 4.42. Psa. 48.8. Psa. 35.21,22. 1 Cor. 15.5,6,7,8. If then what we see and behold with our eyes, doth more powerfully affect, impress, operate upon the soul, mind, affections, and be sooner, yea more certainly assuredly believed, than that we only hear with our ears; it necessarily follows, that the Sacrament of the Lords Supper, 
t Mat. 26.26,27. Lu. 22.19. 1 Cor. 11.23. to 29. Gal. 3.1.  representing visibly to our eyes, sight in and by the Elements, the body, blood, death, passion of our Saviour, by his divine Institution, and at the selfsame time inculcating them into our ears by the words of consecration, and other ordinances accompanying it, as darts or appurtenances of this service; & presenting them to 
u Psal. 34.8. 1. John 1.1.  our taste, feeling too by the Sacramental elements received; should be a more powerful, operative soul-affecting, soul-convertirg Ordinance, than the Word alone, when preached only to men's ears, unless our Opposites will assert, one single witness to be as credible, as firm, and apt to beget belief as two, or three, against Num. 35.30. Deut. 17.6 c. 19.15 Mat. 18.16. John 8.1. & 2 Cor. 13.1. Heb. 10.28. 1 John 5.7,8,9: Or that God's Covenant alone brings as much assurance and strong consolation, as his Covenant, Oath, & united together, against Hebr. 6.17,18. Or peremptorily deny the eyes to be the Organs, or what is conveyed to the soul by them, to be instruments of Conversion and believing as well as the ears. The last of which if gainsaid, I shall unanswerably evidence, by Job 42.5. Isay 6.5. Zech. 10.42.13. John 20.25.29. 1 Kings 18.39. forecited: and by these ensuing Scriptures, Isay 45.22. Look unto me, and be ye saved all the ends of the earth. Psal. 34.58. They looked unto him and were lightened, etc. O taste and see that the Lord is good, blessed is he that trusteth in him. Isay 56.1. I said; behold me, behold me, to a Nation that was not called by my name. Ps. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. Psa. 48.8. As we have heard, so have we seen in the City of our God. Can. 8.14. Let me see thy countenance, for it is lovely. Mich. 6. 9 The man of wisdom shall see my name. Mat. 5.16,17.13.15. Their eyes they have closed, etc. Lest at any time they should see with their eyes, and hear with their ears, and understand with their hearts, and SHOULD BE CONVERTED, 
Nota.  and I should heal them: (an unanswerable text, ascribing conversion to the eye, and that in the first place, as well as to the ear) But BLESSED ARE YOUR EYES FOR THEY SEE, and your ears for they hear: For verily I say unto you, that many Prophets and righteous men have desired TO SEE THOSE THINGS WHICH YE SEE, and have not seen them: and to hear those things that ye hear, and have not heard them. Mar. 15.32. Let Christ the King of Israel descend now, that WE MAY SEE AND BELIEVE. John 20.8. And HE SAW AND BELIEVED. John 2.23. Many believed in his name when they saw the miracles which he did. John 6.30. What sign dost thou, that we MAY SEE AND BELIEVE THEE? John 11.45. Then many of the Jews which had seen the things which Jesus did, believed on him. So John 2.11 c. 12.11 Mat. 15.31. Acts 8.6.13 c. 13.12. John 6.14. Sundry BELIEVED, and were converted BY SEEING the Miracles wrought by Christ and his Apostles: So 
x Euseb. ●l. 4 c. 8. Bish. Jewels defence, etc. p. 284.  Justin the Martyr was converted, by beholding the cruelty of the Persecutors, and constancy of the Martyrs. Much more than may Communicants be converted, by beholding jesus Christ evidently set forth and crucified before their eyes for their sins in the Lord's Supper, and by looking upon him therein whom they have pierced, as Isay 45.22. Zech. 10.12,13. Lu. 2.23.30. Job 42.5. Isay 6.5. Lu. 5.8. Heb. 12.12. Psal. 48.9. and other forecited Texts will evince. The eyes, as well as 
* 1 Cor. 15.33. Isay 33.15.  ears are usually the principal Organs the Devil useth to convey sin and lust into the soul, Gen. 3.6,7. Hence we read, of an evil eye, Prov. 23.6. Of the lust of the eyes. 1 John 2.16. Of eyes full of adultery, and which cannot cease from sin. 2 Pet. 2.14. Of 
* Uritque videndo Foeminam, Virgil. Georg. lib 1. Oculi sunt in amore deuces, Propertius.  looking upon a woman to lust after her, resolved to be a committing adultery in the heart. Mat. 5.28.32. Of David's adultery occasioned by his eye and sight of Bathsheba, 2 Sam. 11.2,3,4. Of Ammon's incest with Tamar, caused by the sight of her beauty, 2 Sam. 13.1,2, etc. Upon which consideration, holy Job made a covenant with his eyes, that he might not think upon a maid, and that his heart might not walk after his eyes, job 31.1.9. Hence Solomon adviseth, not to lust after the beauty of an evil woman; neither let her take thee with her eyelids, Prov. 6. 25. Look not thou upon the wine when it is red, when it giveth his colour in the Cup, for at last it biteth like a Serpent: Thine eyes shall behold strange women, and thine heart shall utter perverse things: He adds, Prov. 23.5. Wilt thou cause thine eyes to fly upon that which is not? to wit, on riches; A chans' sight of the Babylonish garment, wedge of gold, and shekels of silver among the spoils of Jericho, made him sinfully to covet and hid them against God's command, to the Israelites slaughter, and his own sin and ruin, Josh. 7.18,19,20. etc. As therefore 
* Vitiis nostris in animum per oculos via est. Quint. Declam.  sins and lusts of all sorts are conveyed by the eyes into men's souls more frequently, powerfully, than by any other sense; So by like reason may saving Grace and conversion in and by the Lord's Supper. The Provincial Assembly of London themselves asserting in their Vindication, p. 203. As Christ in the Ministry of his word preacheth to the ear, and by the ear conveyeth himself to the heart: So in the Sacrament he preacheth to the eye (yea ear too) and conveyeth himself into the heart: and therefore it is well styled, a Visible word; which Thomas Beacon in his Catechism, Mr. Calvin in his Institutions, l. 4. c. 14. Sect. 16, 17. with others affirm. By all which premises it is most clearly demonstrated beyond contradiction, to be a Soul-converting, Grace-conveying Ordinance, as well as the Word preached, to all who worthily, sincerely approach unto it.  
13. If in every Sacrament there be required a word of promise, as 
y Bellarm. Ener. Tom. 3. l. l. 1. c. 1. p. 7. c. 3. p. 34.  Dr. Ames, with others assert, and our Opposites object: I may safely answer, that these general promises of the Gospel, Jam. 4.8. " Draw near unto God and he will draw near unto you. Mat. 16.19,20. Where two or three are gathered together in my name, there am I in the midst of them. Mat. 6.6. Blessed are they that hunger and thirst after righteousness, for they shall be filled, Mat. 7.7 c. 21.22 Lu. 11.9. Ask, and it shall be given unto you; seek and ye shall find, knock and it shall be opened unto you. John 6.37. Him that cometh unto me I will in no wise cast out. With those ancienter of Isay 64.5. Thou meetest those that remember thee in thy ways. Prov. 8.34,35. Blessed is the man that heareth me watching daily at my gates, watching daily at the posts of my house; For whoso findeth me findeth life. Psal. 69.32. Your heart shall live that seek the Lord. Prov. 8.17. Deut. 4.29. 1 Chron. 28.9. 2 Chron. 15.2. Ames 5.4,6. Isay 47.13. If you seek me early with the whole heart, ye shall find me: Seek the Lord and ye shall live; I said unto the seed of Jacob, seek ye me in vain? With that of Heb. 5.8. The earth that drinketh in the rain that raineth oft upon it, etc. is blessed," and Mat. 11.28 c. 28.15,16. forecited; do all telate to our drawing near to God, assembling together, hungering, thirsting after, ask, seeking, knocking, approaching, coming to him, watching at his gates; remembering him in his ways, seeking him, and drinking in the rain of his Grace in the Lord's Supper, as well as in prayer, fasting, preaching, reading, meditating, baptism, or any holy Ordinance else in particular: Therefore we may, must, aught 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 any 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 contrary. 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 powerful means of assurance; and by consequence of conversion too, by virtue of all these concurrent Promises.  
14. That prophecy and promise of Zech. 12.10,11 ch. 13.1,2. " I will power upon the house of David, etc. 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 firstborn, etc. (applied particularly to our Saviour's passion, John 19.37. and to the Jews penitential monrning for crucifying him, Acts 2.37. etc.) 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, etc." 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.  " Christ's blood of the New Testament shed for many for the remission of sins, and the Communion of his blood," represented to us in the Lord's Supper, rhan to the word preached, or any 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 Controversy, That 
c 1 Cor. 11.27,29.  those who eat and drink the Lords Supper unworthily, eat and drink judgement and damnation to themselves, not discerning the Lords body, and are guilty of the blood of the Lord: Therefore 
d Synodus Galonis. etc. 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 mercy to themselves, be made partakers of all the benefits of Christ's body and blood, 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 blood, 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, quickening 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 fullness of Christ; That we may grow up in all things into him which is the head, even Christ; from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to THE EFFECTUAL WORKING IN THE MEASURE OF EVERY PART maketh increase of the body unto the edifying of itself 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 God's 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. Judas 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 mere untheological, if not atheistical Paradox and Contradiction in itself, denying it to be any Ordinance or Sacrament at all of Divine institution; a vilifying, 
e Heb. 10.29.  trampling it under feet as an unholy thing; yea, a mere diabolical invention (in the event, though not in the intention of those who generally style them so) to bring it into contempt and neglect amongst the people, as a mere useless, ineffectual Institution, which can neither mortify their corruptions, nor regenerate their Natures, nor sanctify their souls, nor beget any spiritual life, Grace within them, and only serve to increase their damnation, without preaexistent Grace, which it cannot work within them, as these Novellers dogmatise.  
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 Christ's nature into our natures united to him, the lively Spiris and breath of Grace which reneweth 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 LEST ONCE EVERY MONTH, taste 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 people's souls, who for sundry years together deprive them of, deter, debarr them from this Sacrament, this tree of life, which they should receive every Month 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 Lord's Supper to be a Soul-converting, nor yet affirming it to be only a Grace-confirming Ordinance. Therefore this distinction not being founded in God's word, nor extant in any Father, any ancient Writers, or Schoolmen; 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 Absurdity 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 Nonsense 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 Controversy, and other Ministers, no longer to delude themselves, or others, with such fond, absurd, erroneous distinctions, uncouth expressions, and fallacious Arguments against the Soul-converting, Grace-begetting efficacy 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 men's Souls; but utterly to renounce and publicly 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 Liars 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 brainsick Notions, obstinately continue (as too many Ministers, rather out of Confederacy 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 very murdering, starving, 
i Rom. 14.15 1 Cor. 8.11,12.  destroying of their most precious souls, as much as in them is; administering 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 impious, injurious seclusion of their flocks as 
k So they style them from Mat. 7.6.  Dogs; from the Lord's 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 Lies, who shall never be admitted into heaven: Yea, to have this fatal doom denounced against them by Christ's 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 people's Spiritual welfare by the inestimable benefits thereof, detained from them for so many 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 sundry years last passed 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 prayers, sighs, tears, to break and distribute it unto them, and oft contesting with them for detaining from them this spititual bread, and sweet blood of life, to their gasping Souls? And will not there be a See, O Lord, and consider, with a witness, for this Soul-murdering Tyranny? since the Apostle resolves, 
* 1 C●r. 8,11,12.  When ye sin so against the brethren, and wound their weak consciences, ye sin against Christ, and cause the weak brother to perish for whom Christ died. I shall admonish such Ministers in the Apostles words to the Elders of Ephesus, Acts 20.28. Take heed therefore unto yourselves, and to all the flocks, over which the holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood; even with his precious body and blood at his Table, according to his own command: Do this as oft as ye do it in remembrance of me, show ye forth the Lords death till he come, 1 Cor. 11.24,25,26. Lest else he repute you amongst the number of those GRIEVOUS WOLVES, not sparing the flock, and men speaking perverse things to draw away disciples after them, prophesied of in these later times, Acts 20.29,30. not those good Shepherds who came to give life to their sheep, and that they might have it more abundantly than before, John 10.10.  
To close up this Controversy: Not only sound 
o Problem●… Theolog. locus, 77. Sect. 7.  Aretius, asserts. Deus alias ante Coenam, alias post, alias IN ILLA CONVERTIT AD VERAM PAENITENTIAM: Which 
p Harm. Evangel. in Lu., c. 1.  Chemnitius thus seconds; Deus Spiritu suo Per Verbum ET SACRAMENTA FIDEM IN NOBIS EFFICIT, qua Christum recipimus per quem regeneramur. And 
r Tom. 4. l. 2. c. 4. Sect. 16. P. 31.  Chamier thus thirds: Quicquid movet intellectum ad assentiendum veritati divinae GENERATE FOVET QUE FIDEM. At SACRAMENTA movent intellectum ad assentiendum veritati divinae: Ergo, etc. But even 
s Divine Right of Church government, p. 523, 524.  Mr. Rutherford himself, (one of the first broachers of this Controversy,) thus prints: Mr. Prynne might have spared his pains, That the Lords Supper is a Converting Ordinance: WE GRANT IT TO BE A CONVERTING, QUICKENING AND LIVELY APPLICATORY ORDINANCE: though he adds a, But how? etc. to it: And Mr. Drake (the fiercest Champion against it) not only grants; that faith and conversion may sometimes be wrought at the Sacrament, if not by it: but further asserts, 
t boundary, p. 160, 161, &c  That scandalous persons, yea HE ATHENS (to whom 
u Mat. 26.26.27. 2 Cor. 10.16,17,21 c. 11.23. to 30. Acts 2.41.46 c. 8.36,37,38.  it belongs not before their admission into the visible Church) may be present at the Lords Supper, and all the Sacramental actions, with a great deal of profit; and there attain THE FRUIT OF THE VISIBLE AND AUDIBLE WORD BY BARE PRESENCE (yet not admitted to receive it upon any terms;) When as 
x Bell. Ener. Tom. 3. l. 1. c. 4 p. 45.  Dr. Ames will inform him, Sacramenta propriè consistunt in eorum usu, ita ut Sacramentum non sit Sacramentum, nisi in ejus perceptione Sacramentali; and 
y Reply to Harding, p. 365. etc.  Bishop Jewel, 
z Catechism, f. 426, 427.  Thomas Beacon, with the 25. Article of the Church of England instruct him, that this is a mere Popish whimsy. Seeing then the Lords Supper is granted on all hands to be a converting, quickening, lively applicatory Ordinance: that some may possibly be really converted at or by it; and that ignorant, scandalous persons, nay Heathens may receive a great deal of profit by it and the fruits thereof, by their bare presence at it (if Mr. Drakes Divinity be Orthodox) and without all peradventure, the souls, faith, Graces of all regenerate Christians, may be much more comforted, edified, confirmed, strengthened, increased by its frequent reception; but not so much as one soul converted, confirmed, edified, comforted, yet thousands destroyed, starved, dejected by its disusage or rare administration. And since the faith of the strongest Christians (as 
a Instit. c. 16. Sect. 3.  Mr. Calvin, 
b Defence of the Apology, part. 2. ch. ●. div. 2. p. 154.  Bishop Jewel, 
c Catec●… f. 425, 426 461, 462, 463  Beacon, and others writ) is so small and weak, that it needs the help of outward Sacraments; and unless it be propped up on every side, and maintained by them and all other Ordinances, it w●ll presently be shaken, waver, and likely to fall. Let this now at last prevail with all our hardhearted Ministers, immediately to lay aside all combinations, self-interests, and by-respects whatsoever which have induced them to discontinue the use of the Lords Supper for sundry years; and for time to come engage them with conscience, diligence, most frequently, constantly to administer it to all their Congregations, without suspending any but excommunicated persons (secluded from all other Ordinances) from its reception; to exhort all their people to a conscientious, due, frequent participation of it, according to the practice of the Primitive Church and Christians, 
d ● Tho. Bea●… Catechism, p. 462, 463. My Suspension suspended, p. 24, 25. My Seasonable Vindication, p. 5. to 31.  who communicated every day, week or month at least) and to invite them to it, not only as to a mere confirming, but as to a most effectual, powerful, Soul-converting, Grace-engendring Ordinance by Christ's own institution; as; I trust, I have here demonstrated it to be, beyond all future Contradiction, out of mere zeal to truth, God's glory, this Sacraments due ends, honour, and salvation of people's Souls so long debarred from it, against all Laws of God and Man. And if any of our Ministers whatsoever, whether Presbyterial, Independent, Anabaptistical, or other: shall henceforth peremptorily refuse to do their pastoral duties herein, I trust all those who now bear the Name of Civil Magistrates, Judges, Justices, upon their people's just complaints, will by those Legal means I have 
e A Legal Resolution of 2. Important Quaerics. A New Discovery of Bomish Emissaries, & a Seasonable Vindication.  elsewhere insisted on, most zealously and resolutely compel them to a constant frequent administration of this Sacrament, to all their unexcommunicated Churchmembers, who humbly desire it at their hands, or else eject them out of their Benefices, as Scandalous to our Region, disturbers of our Church's Peace, domineering Tyrants over their people's consciences, Enemies to the conversion, edification, consolation of their precious Souls, renouncers of one Chief part of their Ministerial function, and professed Apostates both from the Doctrine, Practice of Christ, his Apostles, the Primitive Fathers, Churches, Christians, the Church of England, and all true Churches, Ministers of Christ throughout the world in former ages, out of mere self-ends and interest, having now no real or pretended grounds of conscience left them to palliate or excuse their obstinacy in this their Antichristian and Anti-Sacramental practice. In the mean time, that which was the usual public Prayer used at all our Communions, by the prescription of our Old Book of Common Prayer, (never so necessary to be revived as now) shall be my private Prayer, for these refractory Noncommunicating Ministers, and all others: Give grace (O heavenly Father) to all Bishops, Pastors and Curates, that they may both by their life and Doctrine, set forth thy true and lively word, and RIGHTLY AND DULY ADMINISTER THY HOLY SACRAMENTS, Amen.   

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