A SEASONABLE VINDICATION Of Free-Admission, and Frequent Administration of the HOLY communion To all Visible Church-members, Regenerate or unregenerate. From the Institution, Precept, President of Christ himself; the Doctrine, Practice of the Primitive Church, Fathers, Councils, Christians: the Confessions, Articles, Records, Chief Writers of our own and other reformed Churches: the dangerous Consequents, Effects, Schisms arising from the Disusage, Infrequency, Monopoly of this Sacrament, to visible or real Saints alone; and Suspension of all others from it, till approved Worthy upon trial. And that upon mere Anabaptistical, and Papistical false Principles, Practices, (here discovered) unadvisedly embraced, imitated, asserted, exceeded by sundry overrigid, reforming Ministers; to our saviour's dishonour, our Churches great disturbance, their own, their people's prejudice; and the Common Enemies, and Seducers grand Advantage.  
By Will: Prynne of Swainswick Esq a Bencher of Lincoln's inn.  1 Cor. 10. 2, 3. 16, 17. 
And did ALL eat the same spiritual meat; and did ALL drink the same spiritual drink, &c. 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, for WE ARE ALL PARTAKERS OF THAT ONE BREAD.  Aug. Ep●st. 179. 
Non bonum est homini hominem vincere, sed bonum est homini ut eum Veritas vincat volentem; quia malum est homini ut eum Veritas vincat invitum. Nam ipsa vincat necesse est, sive Negantem, sive Confitentem.  
LONDON, Printed by F. Leach for the Author, 1656.   

To the over-sadly divided, misguided Ministers, of the miserably distracted, undermined, almost ruined Church of England; especially such who in Theory or Practice have swerved from their Duties, in casting off the Frequent Administration of the Holy Communion, with their people's Free-Admission thereunto; and in other particulars of moment here briefly touched.  
DEar reverend Christian Brethren, whom I cordially honour for your 
a Rom. 1. 1. c. 10. 15. 2 Cor. 5. 20. c. 6. 1. c. 8. 23.  high and heavenly Calling; give me leave, with that Christian Liberty which becomes me, without any fear or flattery, to inform you; that I have for many years by-past, with a bleeding soul and mournful spirit, taken special Notice of some offensive Deviations from, and Negligences in your Ministerial Function, (whereof many of you are guilty) which have given great Advantages to your Common Romish, and Sectarian Adversaries, and just scandal to divers of your best-affected Friends, some whereof I formerly endeavoured by seasonable, timely 
b In my 4. and 12. Serious Questions, ● and Seasonable Vindication of them. My 16 Important Questions. Suspension suspended. Independency examined. A full Reply to brief Observations.  Publications, to crush in the very shell, and now deem high time to remind you of, being grown Epidemical, yea almost destructive to your very Ministry, as well as perilous to our Church and Religion.  
Not to enlarge upon your own manifold intestine 
c 1 Cor. 3 3, 4.  sad Divisions between and against yourselves; which have separated you into several Opposite Squadrons, (that I say not Factions, and Battalioes) of Presbyterians, Episcopalists, (or Royalists) Independents, Interdependents; openly, secretly warring against, and seeking to supplant each other, by the extravagant power, proceedings of illegal Arbitrary Committees, and new coined Orders, Ordinances, Covenants, Engagements, with other Machiavilian Devices, whereby you have endeavoured to eject, sequester, suppress, vex, ensnare, ruin one another under our successive late public Revolutions of Government. By which you have now at last made yourselves mere Tenants at will, both in respect of your Benefices, Tithes, Ministry, to every New upstart power; a derision to your Popish, a prey to your Anabaptistical and other Sectarian Adversaries; who infinitely increase their Numbers, Proselytes, by these your unbrotherly feuds; and have no special Committees to restrain, eject, suppress them, but are crept into most Committees, and places of power, to vex, molest, discountenance, persecute, eject, sequester many of you, at their pleasures; and secretly encourage, countenance, abet our last insolent spreading Romish Sect of Quakers, to disturb, affront, revile your persons, Doctrine, Ministry, both in the Church, Streets, and all other places, and to publish their most railing scurrilous Invectives against you, to accomplish your speedy extirpation by these Instruments of the Pope and Devil, which they dare not immediately attempt by themselves In which prosecuted design of your utter speedy extirpation, all Anabaptiss, Sectaries concur, and unite their forces with the Jesuits and Popish party, as John Canne demonstrates in his Second voice from the Temple, p. 2. where he excites The Supreme Authority of the Nation, the Parliament of the Commonwealth of England, to whom he dedicates it, utterly to extirpate the National Church Ministry, Worship, Government of England; and to starve, famish all the Ministers thereof (whom he styles, Antichristian Idols) by taking away the food and maintenance whereby hitherto (and at this present) they are ●ourished, fed, and kept alive. In regard of which joint desperate Co●federacy against you by these your combined common Adversaries, I shall now exhort and advise you,  
First of all, To lay aside and abandon all private animosities, factions, feuds, contests, and persecutions against each other; as not only unbeseeming the 
d Rom. 10. 15 H●br. 13. 20. isaiah 9 6. Eph. 2. 14. to 22.  ambassadors, Ministers of the God, Prince, Gospel of Peace; but as the most probable, unavoidable means of your own speedy destruction; as these two Gospel Texts will assure you, Mat. 12. 25, 26. And Jesus said unto them, Every kingdom divided against itself is brought to desolation, and every City or House divided against itself shall not stand. And if Satan cast out Satan (or one Min●ster another of a contrary party) he is divided against himself; how shall then his kingdom (or Christ's, where his Ministers are thus divided, and cast out one another) stand? And Gal. 5. 15. But if ye bite and devour one another, take heed that you be not consumed one of another. Among all the evils that afflict the body politic of the Church or State, there is none so pernicious as division, especially amongst the Ministers and chief Officers thereof, 
e See Mr. John Daille His Apology for the Reformed Churches, ch. 2.  because it strikes at the very foundation of their being, and poisons the original of their life and strength. Wherefore, I beseech you most especially to avoid, detest this destructive sin.  
2ly, Seeing all Ministers and Christians are specially obliged by the 
f John 13. 34, 35, c. 17. 20, 21, 22. Eph. 4. 3. to 17.  command, and will of their Master, and by their own welfare, safety, salvation, to continue inseparably united one to another, and all together to make up but one harmonious Body; I shall exhort, beseech, advise you all, to 
g Psal. 133. 1.  live and love like Brethren; 
h Phil. 1. 27.  To be all of one mind and of one Spirit, striving together for the faith of the Gospel; 
i Ephes. 4. 3.  To keep the unity of the Spirit in the bond of peace. 
k Joh. 13. 3●, 35.  To manifest to all the world that you are Christ's disciples by loving one another. And to pursue this pathetical exhortation of the Apostle, to cease the Contentions between the Minister and people in the Church of Corinth, 1 Cor. 1. 10. Now I beseech you Brethren in the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgement.  
3ly, 
l Hab. 2. 1.  Stand constantly upon your watch, and 
m Phil. 1. 27. Jude 3.  unite all your studies, endeavours together against the manifold plots, policies of Satan, and your jesuitical, Popish, Sectarian common Enemies, who seek nothing but the speedy ruin of your persons, Ministry, and of our Protestant Religion, Church, State, being more active, subtle and successful of late years in this design, than ever in former ages. And let their present joint attempts, combinations against you, be a prevailing argument to unite your affections, endeavours, studies to countermine them.  
4ly, Avoid all carnal, Machivilian Policies, all sordid Compliances, and 
n Ezech 2. 6. Mat. 10. 26. 28. 31.  base Fears of any Mortals, how great or powerful soever: And never 
o Rom. 3. 8.  act nor consent to any evils, error, unrighteous, impious Projects, or hypocritical designs, yea, hope that any good may come thereby: but rather part with your lives, liberties, and all worldly enjoyments, than with a good conscience, and the truth or Ordinances of God entrusted to your care.  
5ly, Take Notice of some particular late failings and scandalous sinful Omissions or Neglects in the discharge of your Ministerial Office, in which divers of you have been and still are very peccant.  
Whereas, by our former Liturgies (confirmed by 
p 2 & 3 E. 6. c. 1. 5 & 6 E. 6. c. 1. 1 Eliz. c. 2.  sundry Acts of Parliament yet in force) the Decalogui, or Ten commandments of God himself, 
q See Dod, Downham, Bp. Andrews, Elton, and others on the command●ments.  (asserted by all or most of you to be Moral, and Perpetual, as they are a rule of Life and Obedience) were to be publicly read in all Churches, (as heretofore was usual) once every Lord's day, and when ever the Lord's Supper was administered; to the end the people might the better remember and observe them in their lives and conversations. This godly custom, hath for sundry years together been universally neglected, and cast aside by all or most of you. By which means, the elder sort of people have quite forgotten these commandments; the younger sort are altogether ignorant of them, and generally know not, whether there be any such Decalogue for them to learn, know, observe: their Parents, Masters, not instructing them in them in their private families as formerly; since discontinued publicly in our Chnrches; The number of Antinomians is hereby augmented, confirmed in their Error: the Knowledge, sense, Conscience of sins against these Precepts, almost quite obliturated: And these Laws of God, with all other good Laws of the Realm, quite cast aside, slighted, scorned, violated in the highest degree, by many professed Saints of the highest Orb, like Old almanacs quite out of date or force, especially the 5, 6, 8, and last of them, Thou shalt not covet thy neighbour's house, &c. nor any thing that is his: now turned into an affirmative, or quite expunged out of the Decalogue of too many English Protestants, as well as the 
r See Ledesma his Catechism; Officium beatae Ma●iae, and Popish primers which expunge it.  second commandment heretofore out of the Papists. And whether this omission be not a sin against Deutr. 6. 1. to 10. c. 18. 18. to 22. c. 4. 9, 10. Acts 13. 15. Psal. 1. 2. Iosh. 1. 8. and other Scriptures, fit henceforth to be reformed, let your own Consciences, with all Protestant Commentators on these Texts, and the Decalogue resolve you.  
2ly, Whereas the Summary Heads of the Christian Faith, comprised in ancient Creeds, (made, 
s See Cy-prian de Symbolo, Dr. Jackson, and others on the Creed: and all ancient Greek and Latin Liturgies.  used in the Primitive Church, and continued in all Christian Churches, as most useful, necessary, ever since) were usually repeated by the Ministers and people in all our Churches heretofore, when ever they assembled to worship God on lords-days, and other Festivals or times of Devotion; This Godly, profitable Christian practice, hath been generally disused and set aside by most of you for sundry years together: whereby the old Principles of our Christian Faith and Creeds, are quite forgotten, or neglected by the ancienter sort, and unknown to the younger people, (not instructed to learn or repeat them by heart as formerly, by their Parents and Masters, since disused in our Churches by Ministers) and a world of New Faiths, Heresies, Blasphemies, Errors, have been set up and vented in opposition thereunto, destructive to the very Foundations of our Religion. Now whether this Omission be not a great Misdemeanour or Oversight in you, repugnant to the 1 Cor. 15. 1. to 8. Hebr. 5. 12, 13. c. 6. 1, 2, 3. 2 Pet. 1. 12, 13, 15. c. 3. 2. and other Texts, let all Old and New Expositors on the Creed, determine, and your own Consciences judge?  
3ly, Whereas by the Laws of our Land, confirming the Book of Ordination, and the Liturgies of our Church, all our Deacons, Ministers, formerly on Lord's days and other times of public Divine Service, were specially obliged to read certain Psalms, with one Chapter of the Old Testament, and another out of the New, in the Church, for the people's better edification and instruction in the Scriptures, and encouragement to read them diligently in their Families and private Closets; yet now of late years, contrary to their Solemn Promise at their 
t See the Book of Ordination.  Ordinations, diligently to read the Canonical Scriptures of the Old and New Testament to the people assembled in the Church, and contrary to Exod. 24. 7. Deut. 6. 1. to 10. c. 11. 18. to 22. c. 31. 11, 12, 13. Josh. 8. 34, 35. 2 King's 23. 1, 2, 3. 2 Chron. 34. 29, 30, 31. Neh. 8. 1. to 19 c. 9 1. 3. c. 13. 1. isaiah 34. 16▪ Ier. 36. 6, 10, &c. c. 51. 61, 62. Luk. 4. 16, 17. Acts 13. 15. c. 15. 21. 31. 2 Cor. 1. 13. Eph. 3. 4. Col. 4. 16. 1 Thess. 5. 27. Rev. 1. 3. c. 5. 4, 5. 2 Cor. 3. 14. 1 Tim. 4. 3. contrary to the practice of God's own people the Jews, of Christ himself and his Apostles; of the Primitive Fathers, Councils, Church, Christians, as 
u Bish. J●wel D●fence of the Apology, ●ar. 5. ●. 9 d●vis. 1. p. 489. 490. part. 6. p. 608, and His Reply to Harding, Art. 3. divis. 6. p. 117, 118 and Artic. 15. Of reading the Scriptures, p. 383, &c.  Bishop jewel proves at large, of all 
x Harmony of Confessions, sect. 10. to 16.  Protestant Churches in foreign parts; the Practice, Canons, rubrics, and Liturgies of our English Church, and command of God himself in the forecited Texts, most of our Independent Ministers have wholly cast off the reading of all Psalms, Chapters of the Old and New Testament in their Churches and Meetings (more particularly in Pendennis Castle in Cornwall, where there was not one Chapter, Psalm either sung or read, during my near two years close imprisonment, in their meetinghouse there;) yea, many Presbyterians and other Ministers have overmuch failed herein, reading only either one Chapter out of the Old Testament or New, and sometimes only one Psalm, without a Chapter, now and then on Lord's days, and other public days of worship. By which ill precedent, the generality of their people (especially such who cannot read) are become wholly ignorant of the Scriptures, and made a prey to every seducer; the constant reading of the Scriptures in private, is much neglected; the Scriptures themselves much slighted; yea many turned professed Antiscripturists, rejecting the Old and New Testament both together; and others who retain the New Testament, have quite rejected the old, as nothing appertaining to Christians; though a chief part of the church's foundation, & approved, enjoined to be searched, studied, read by Christ himself and his Apostles in the New Testament, Mat. 5. 17. 18. c 7. 12. c 22, 40. c. 26. 56. Mar. 1. 2. Lu. 1. 70. c. 16. 26. 31. Acts 3. 18. c. 10. 43. c. 13. 15. 27. c. 26. 22. 27. c. 28. 23. c. 17. 2. 11. c. 18. 24. 28. Rom. 1. 2. c. 16. 26. Ephes. 2. 20. c. 4. 11, 12. 13. 1 Pet. 1. 10, 11. 2 Pet. 1. 19 20, 21. c. 3. 1, 2. with other express Gospel texts. And is not this a gross sinful Omission now fit to be repented of and reformed by you all, having produced so many sad effects, and complying too much with the Papists, 
y B●sh. Jewels Defence of the ●pol●gy, part. 5. ch. 9 divis. 1. p. 499.  and Mr. Harding, who styles the public reading of the Scriptures to the people in their mother Tongue, The instinct and work of Satan?  
4ly, Many ministers and Congregationt (especially Independents and Anabaptists) have wholly cast off the Singing (as well as reading) of Psalms, hymns, and Spiritual Songs, not only contrary to the 
z Exod. 15 1 &c. Numb. 21. 17. Deut. 31. 19 &c. Judg. 5. 12 2 Sam. 22. 1. 2 Chron. 29. 27. Ps. 18. 1. Ps. 92. 1. Cant. 1. 1. l. sa● 5. 1. c. 26. 1. c. 30. 29. c. 35. 10. c. 38. 10. Amos 8. 23. c. 8. 3.  precepts of God, and Practice of the ●aints in the Old Testament: but of Christ himself, his Apostles, Saints, Church in the New, Luke 1. 13, 14. Mat. 26. 30. 1 Cor. 14. 15. Ephes. 5. 17. Col. 3. 1●. Heb. 2. 12. Iam. 5. 13. Rev. 15. 3. c. 5. 9 c. 14. 3. And is not this a sin fit to be redressed by those who are guilty of it? unless they deem our present Oppressions, Thraldom, and public Calamities such, as deserve to turn all our Psalms into Lamentations, and Songs into Howlings, Amos 8. 10. Ezech. 26. 13. Iam. 7. 9  
5ly, Whereas our Ministers heretofore by our Councils, Canons, Liturgies were obliged to Catechise and instruct their younger Parishioners in the Lord's Prayer, Creed, ten commandments and Principles of Christian Religion; and made a Conscience to perform it on Lord's days and other Seasons in the Church, to the great edification and corroborations of their People against Heresies, Sects, Errors, Vices; The generality of Ministers of late years have either totally rejected, or in a great measure neglected this part of their Ministerial duty; contrary to Gal. 6. 6. Heb. 5. 15, 16. c. 6. 1, 2, 3. Deut. 6. 1. to 10. and other express Scriptures. Whereby Parents and Masters have for the most part given over this dutyin their Families; and so the people being generally ignorant, uninstructed, unsettled, ungrounded in the Principles of Religion, are 
a Eph. 4. 14. Jam. 1. 6.  tossed and carried to and fro with every wind of doctrine, made a prey to all sorts of Sectaries and seducing Spirits, and divided from our Churches into different separated Conventicles, almost past hopes of reducing to the tr●th and unity of the Gospel. How necessary it is therefore for all peccant Ministers to reform this Sin, let the Preface to Mr. Crooks' Guide, and others who have written of the utility and Necessity of Catechising, inform them.  
6ly, Some Ministers (especially Independents) have (contrary to Luke 9 62. Rom. 1. 1. Heb. 7. 23, 24.) 
b See a Transcript of a Letter ●●om the Summer Hands at the end of my Fresh Discovery of Prodigious Bending Stars.  quite renounced their very Ministerial Ordination and Function, preaching only now as gifted Brethren, not as Ministers of the Gospel; and others of them have either overmuch neglected or scrupuled the baptising of Infants; especially 
c Mr. Henry Burton's Vindication.  of these who are not of their own independent Congregations: Which how repugnant it is to the precepts and precedents of Christ and his Apostles; How scandalous to our Protestant Church and Religion, how advantageous to our Papal, Anabaptistical, and other Sectarian Common Enemies, let Mr. 
d His Vindication of the judgement of the Reformed Churches, & Protestant divives, concerning Ordination, London 1647.  Seaman, Mr. Baxter, Mr. Hall and others, who have written largely on these Subjects of late times resolve them; and themselves now reform with penitent hearts.  
7ly, The thing I shall here principally charge upon the consciences of hundreds of Ministers guilty of this Sacrilegious Crime, is, their many years wilful discontinuance of the frequent public celebration of the Lord's Supper to their Parishioners; against the very essential duty and Office of their Function, as Ministers of Christ, and Incumbents of Parish Churches, the Precept and precedent of Christ himself, the Practice of the Apostles, Prim●tive Church, Fathers, Christians, and all former Churches, Ministers of Christ throughout the world; the Canons, Decrees, Injunctions, Laws, Statutes of our own and foreign Church●s, States in all ages, and the very Directory itself; as I have 
e My Suspension suspended; ● Legal Resolution of 2. Important Questions; A New Discovery of some Romish Emissaries and Popish Errors.  elsewhere, and shall here more largely manifest. By which Negligence and Omission, I shall desire them now at last most sadly to consider,  
1. That they rob God himself of one chief public Ordinance, and part of his solemn worship.  
2. That they rob Jesus Christ himself of one of his instituted Sacraments, whereby they should principally show forth the benefits, fruits, and memory of his death, till his Second coming, 1 Cor. 11▪ 25, 26.  
3. That they rob their Churches and people of the inestimable benefits, comforts of Christ's most blessed Supper. Wherein they are more culpable, sacrilegious and injurious to Christ's Institution and their people, than the Sacrilegious Popes and Popish Priests, who administer this Sacrament to themselves in both kinds every mass, and give the People the Consecrated Bread in all places, once a year at least, and the Cup too in some places, by special 
f Bish. Jewels Reply to Harding, p. 73. Fox Acts and Mon. Vol. 1. p. 910, 911, 912.  dispensations: whereas they deprive themselves and their people wholly of both parts of this Sacrament for sundry years, and will not dispense it to them at their and others earnest entreaties.  
4. That herein they give as high, as gross, as sinful a Non obstante to Christ himself, the Primitive Church and Fathers, in casting aside this Sacrament of the Lord's Supper for so many years together; as the 
g Sessio 13. Surius Concil. Tom, 3. p. 821, 822.  Council of Constance did, when it took away the use of the Cup only from the Lay-people; and hereby justify, imitate, exceed this their Sacrilegious, Antichristian practice.  
5. That hereby they sinfully neglect, renounce one principal essential part of their Ministerial function and pastoral duty, which they were purposely ordained Ministers, and presented to their Parochial Cures and Benefices diligently to discharge, (as I have 
h A Legal R●solution of two important Quaeres. Harmony of Conf●ssions. sect. 10. to 16.  elsewhere manifested at large) to wit, to administer this Sacrament to their people.  
6. That they herein pointblank oppugn, contradict the 
i See My Susperston suspended. Tho. Beacons Catechism.  constant practice of the Primitive Church, Fathers, Christians; who usually administered the Holy Communion to all their visible Church-members every Lord's day; with the constant usage of all the Churches of God throughout the world, in all former ages till this present, who prescribed, practised the frequent celebration thereof, as a necessary, useful, and most comfortable duty.  
7. That herein they have in a great measure imitated the tyranny and practice of Pope Innocent the 3d. and the Popish English Clergy under him; who interdicting the whole Realm of England, Anno 1208. (by reason of differences then risen between King John, the Archbishop of Canterbury, and other Prelates) for 6 years, 3 months, and 14 days' space; thereupon through the Clergies obstinacy cessaverunt in Anglia omnia Ecclesiastica Sacramenta praeter solummodo Confessionem, & viaticum in ultima neccessitate, et Baptisma parvulorum, ad irrestaurabile damnum Ecclesiae, tam in temporalibus quam spiritualibus, as 
k Hist. Angliae▪ An. 1208, 1214. p. 239. 240. Mat. Park●r, Antiq▪ Eccles. Brit. p. 148 149. &c. Godwin's Catalogue of Bishops, ●. 62. 63, &c. Fox Acts and Mon. Vol. 1. p. 324, 326, &c. Holinshed, Speed, Grafton and others in tbe life of King John.  Matthew Paris and others inform us: The King hereupon by special Writs and Patents, commanded William of Cornhill, Joseline of Cornwall and others, to seize all the Lands, Goods, Livings of the Archbishops, Bishops, Abbots, priors, Religious Persons, Clerks and Priests, that should from the Monday next before Easter refuse to celebrate divine Service and Sacraments to the people; and confiscated them all as forfeited to his Treasury: Being driven to use such austerity and sharpness against them, to enforce them to perform their Pastoral charge; as 
l Acts and Monuments, Vol. 1. p. 324.  Mr. Fox records out of the Clause Roll of 9 Johannis in the Tower of London. And have not many whole Parishes, Cities▪ and Dioceses, well nigh for as long a space or more, been actually interdicted in like manner, by sundry obstinate Ministers, from all Ecclesiastical Sacraments, except baptising of Infants, (and some of them from that too) and from the administration of the Lord's Supper to such as lie at the point of death, which was not denied to any during that long Papal Interdict? And do they not deserve then, as severe a seizure of their Benefices, Lands, Goods for this their wilful neglect of their Pastoral duty for so long a season, as the Popish Clergy then incurred for their negligence, obstinacy, and fear of the Pope's displeasure?  
8ly, This Crime and Neglect of theirs is highly aggravated by sundry circumstances, which instead of justifying or extenuating, doth elevate it to the highest pitch.  
1. It hath been carried on and acted by special Confederacies, Combinations amongst most Ministers guilty thereof; who have had sundry public and private meetings, yea some days of Humiliation (which is worse) to carry on this Sacrilegious design●; as the Popish Priests and Prelates formerly had, for the Sacrilegious taking away of the Consecrated wine from the Lay-people in the 
m Sessio 13. Surius Concil. Tom. 3. Fox, Vol. 1. p. 783.  Council of Constance.  
2. They have justified it both in 
n Dr. Drakes Bounda●y, Mr. Collings' Juridical suspension, & others.  press and Pulpit, as not only Lawful and Necessary, but their bounden duty; yea the will and appointment of Jesus Christ, as the 
o See Gerson, & D. Featly's Grand Sacrileg of the Chur: of Rome.  Popish priests have justified their Half Communion, and taking away the Cup.  
3. They have miserably wrested, perverted, tortured many Sacred Texts of Scripture to warrant this their Sacrilege, as the Popish Priests have done to justify their depriving the people of the Sacramental Cup.  
4. They have printed, preached against the 
p My short Vindication of 4. Serious Questions. p, 17. to 29. & 47.  express Letter of the Scripture, all Antiquity, the Articles, Homilies, Liturgy, and these Writers of our Church, and Confession of the Council of Constance itself, That our Saviour never administered the Sacrament to Judas, but only to the other xi. Apostles; to justify their Sacrilege by this palpable untruth.  
5. They have cast most vile aspersions upon this most blessed Sacrament, to justify this their practice, and deter the people from it; styling it frequently in their Pamphlets, Sermons; 
q A Brotherly and Friendly Censure, p. 6, 7. An Antidote p. 6. [See My short Vindicatication, p. 28. to 36.] Dr. Drake's B●nda●y, and o●hers.  Deadly poison: A Cup of poison, which will poison and kill men's souls. An Ordinance of Christ, which hath no efficacy spiritually to quicken, regenerate or convert men, but only to confirm such who are already regenerated and really converted. And asserting, That it belongs to none but real Saints, and such as are truly sanctified; and not to all visible Members of the visible Church able to examine themselves.  
6. They have pleaded 
r Dr. Drake, Mr. Collins, & others  tenderness of Conscience, Duty; and partaking with unworthy Communicants in their sins, to justify their Non-celebration of this Sacrament, which both in Conscience and Duty they are obliged duly to celebrate; and by not doing whereof they are not only partakers, but Authors, abettors, persuaders of their people's sinful contempt and neglect thereof.  
7. They have deprived many thousands of God's dear, precious real Saints of the inestimable benefits, comforts of, strength and growth in grace by this most heavenly Ordinance, to whom they confess it doth of right belong, and debarred themselves also from it, for sundry years together, only for fear such whom they deem ignorant, scandalous, should partake thereof. And is not this the extremity of injustice, impiety, uncharitableness, to debar God's Children, and Christ's invited Guests from his Table, only for fear some unworthy or unbidden guests should intrude thereto? Certainly this is diametrically contrary to the 
s Luke 12. 42. to 47.  Office of every Good and faithful Steward whom the Lord hath made ru●er over his household to give them their portion of meat in due season; who cannot expect a blessing, but curse from his Lord when he cometh, and that he should cut him in pieces, and give him his portion with unbelievers.  
8. Some of them are grown so inveterately and transcendently malicious against the frequent public administration of the Lord's Supper, that they deem, prosecute it as a scandalous Crime in other Ministers, for which they d●serve to be sequestered and suspended from the Ministry: Some Ministers in Surrey, Middlesex, and other places having lately been prosecuted, yea sequestered and put out of their Livings, and those of the late King's party all silenced and prohibited to administer the Sacraments at once, principally upon this account. When as those Ministers rather deserve suspension both from their Office and Benefice, as Scandalous, who have wilfully neglected the celebration of this Sacrament for sundry years, and are guilty of all the premised aggravations of this their Sin and Sacrilege.  
Now Dear Brethren, I beseech, I adjure you in the Name and Fear of God, without prejudice or partiality, to reflect on all these premises, so far forth, as any of you are really guilty of them; and now at last to behold, consider, lament, repent, reform these transcendent Exorbitances and Excesses, into which the Policy of Satan, the pravity of your own hearts, the ambitious affectation of a New Ecclesiastical jurisdiction over the Sacraments of Christ himself, and the Consciences of your flocks (the source of this New Sacrilegious extravagance) have hurried you by degrees: and 
t 2 Chron. 30 8.  be no more stiffnecked in the obstinate neglect, defence, or excuse of all or any of them; Which I have faithfully represented to your view in their proper colours & just aggravations; not with the least intention to cast any reproach or infamy upon your Persons, or Ministerial Function (which I cordially honour, reverence, and have ever supported, defended to my power;) but the more effectually to convince you of the greatness, sinfulness of these your Errors and Deviations whereinto you have lapsed of late years; and for which especially (in my weak apprehension) God hath brought so much neglect, contempt, reproach upon, and opposition against your persons and calling, more than in former ages; of which you all now so much complain in press and Pulpit, not without just cause: You all well know, 
u 1 Sam. 2 27▪ to the end  That the kicking at God's sacrifice and offering which he commanded, and despising of God therein, was that which made Ely's sons and their Ministry to be lightly esteemed, and brought ruin on them and their families, and caused God to translate the Priesthood from them unto Samuel. Yea, you cannot but take notice of Mal. 2. 1, 2, 8, 9 And now, O ye Priests, this commandment is for you. If ye will not hear, if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and will even curse your blessings; yea, I have cursed them already, because ye do not lay it to heart, Behold, I will corrupt your seed, and spread dung upon your faces, &c. Ye have departed out of the way, ye have caused many to stumble at the Law, ye have corrupted the covenant of Levi, saith the Lord of hosts: Therefore have I also made you contemptible and base before all the people, according as you have not kept my ways, but have been partial in the Law. And may you not then conclude from these two Scriptures; That your kicking against the Sacrament of the Lord's Supper, and casting this offering quite aside, which Christ commanded you frequently to celebrate, with your departing out of the way in all the forementioned particulars (which hath caused many to stumble at the Law) are the principal causes, that have moved God to make you thus contemptible and base before all the people? Yea, hath not your casting off the Lord's Supper for so many years, occasioned many of the people to cast off all other Ordinances, Sacraments? encouraged the Anabaptiss to cast off Infant-baptism; and thousands to reject both your Ministry, Churches, and to turn Anabaptists, Seekers, Quakers, Ranters, Independents, Papists; and some professed Atheists? I shall therefore apply that wholesome advice of our Saviour to the Angel of the Church of Ephesus, unto you, at this season, Rev. 2. 5. Remember therefore from whence thou art fallen, and repent, and do thy first works; or else (you may justly fear what follows) I will come unto thee quickly, and will remove thy Candlestick out of its place, unless thou repent.  
Now because Christ's own institution, practice, and the practice of his Apostles recorded in the word, is the 
x 〈◊〉 ●or. 11. 1, 2. 3. Ephes. 5. 1. ●. John 2. 5, 6.  only rule you ought to follow in the admission of your Parishioners and people to this Sacrament, and your administration thereof unto them; give me leave to propound these Observations to you from them, which through God's blessing may rectify both your erroneous judgements, consciences, practices in secluding others from the Sacrament, without any Gospel grounds.  
1. It is clear, that 
y Mat. 26. 26. to 30. Mar. 14. 22. to 26. Luke 22. 8. to 23. 1 Cor. 11. 23, 24. 25.  Jesus Christ himself secluded none from this Sacrament of his body, either for ignorance or scandal; but admitted all his disciples to it at first, without any pre-instructions that we read of, either of its nature or use, but what is recorded in the very institution itself, done suddenly after the Passover, as they sat at Table. That all his disciples were then ignorant of the Article of his resurrection from the dead, and would not believe that he was risen, within 4. days after he administered this Sacrament to them (though he 
* Mat. 20. 19 c. 26. 32. 27. 63. Mar. 8. 31. Lu. 18. 33. c. 24 25. 26▪ 45. 46.  oft foretold them he should rise again the third day, and the Prophets also predicted it) as is clear by Mat. 28. 17. Mar. 16. 11, 13, 14: where Christ himself appeared to the eleven, and upbraided them with their unbelief and hardness of heart, because they believed not them that had seen him after he was risen, upon their double testimony to them; whose words seemed unto them as idle fables, and they believed them not, Lu. 24. 11, 12. 21, 22, &c. 37, 41, 46. John 20. 24, 25. to 30. Yet he admitted them all to his Supper, though thus ignorant and unbelieving. And as he admitted all his Disciples, though thus ignorant: so he likewise admitted Judas himself, though a 
z John 6. 70, 71. c. 18. 2, 3, &c. c. 17. 12. 22. 6. Mat. 26. 14 15, 16. 47, Acts 1. 16. to 21.  Devil, a Thief, a traitor, a Seller of him to the Jews for money, a Son of perdition, yea cast away, and Christ then knew him to be such a wretch.  
2ly, It is most evident, that 
a Mat. 26. 2. 17. to 26. Mar. 14. 14. John 18. 28, &c.  all those whom Christ admitted to eat the Passover with him, he likewise admitted to receive this Sacrament of his last Supper, without secluding any of them. But all circumcised Persons whatsoever, as well unregenerate, ignorant, or scandalous, as the most regenerate, knowing and holy Saints (if not totally cut off from the Congregation, and legally, not morally unclean) were admitted to eat of the Passover, Exod 12. 3, 4. 43. to 50. Deut. 16. 2. &c. Josh. 5. 10. 2 King's 23. 21, 22. 2 Chron 30. 1. to 26. c. 35. 1. to 20. Ezra 6. 19, 20, 21. 1 Cor. 10. 11. 3, 4, 5▪ Therefore all such Christians and Church members (if not actually cut off by Excommunication from the Church) ought, by Christ's own practice, to be admitted to the Lord's Supper, 1 Cor. 10. 16, 17, 18.  
3ly, We read of no special Preparation Sermon made by Christ to fit his Disciples to receive this Sacrament: of no Classis or Presbytery appointed by him to examine their faith, knowledge, graces, preparation, worthiness, fitness before they were admitted to it; or to seclude them from it, if adjudged unworthy, ignorant, or scandalous by them. Of no such extraordinary preparation, prescribed to them ere admitted to receive it, as is now 
b See The Practice of Piety, Mr. Rogers of the Sacrament. D. Drakes Boundary, Mr. Collings' Juridical suspension.  peremptorily exacted, prescribed, as absolutely necessary ere men must approach, or be admitted to receive it; and no other preparation or self-examinanation than was requisite for the receiving of the Passover, or other daily holy duties. All which our Saviour, no doubt, would have absolutely prescribed at his first institution and celebration of this Sacrament for a pattern to all succeeding ages, if so absolutely necessary, as ●ome overrigid Ministers (now wiser, holier, and more scrupulous than Christ himself, the Author of this Mystery) now affirm in press and Pulpit, without any precept or precedent from their Lord and Master Jesus Christ, but their own fancies.  
4ly, It is apparent from the 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: For we are all partakers of that one Bread: That all the believing Corinthians and Members of the visible Church of Corinth (except the 
c 1 Cor. 5. 7. ●3.  incestuous Corinthian excommunicated from the Church and all other Ordinances as well as this) did receive the Lord's Supper usually together: Yet many of them were very ignorant; yea mere babes in Christ, whom the Apostle fed with milk, and not with strong meat, being not able to bear it; and some of them denied the resurrection of the dead, or were ignorant of it, 1 Cor. 1, 2. 3. c. 7. 10, 11. c. 14. 38. c. 15. 12, 13. &c. Others of them were in a great measure scandalous: 1 In going to Law with their Brethren before unbelievers, for which he reprehends them, 1 Cor. 6. 1. to 8. Others of them guilty of adultery, lasciviousness, fornication, ch. 6. 18, 19 c. 10. 8. 2 Cor. 12. 21. Others of them spiritually proud, and puffed up with their knowledge, who did eat things sacrificed to Idols in Idols Temples, and scandalised their weak brethren, ch. 8. 1. 2, 7, 8, &c. c. 10. 22, 23, 28, 29, 30, 32, 33. Others of them withheld due maintenance from Pa●l himself & those other Ministers who instructed them, ch. 9 6. to 20. Besides, their men and women were very disorderly in their public assemblies, and came together not for the better, but for the worse, for which he reprehends them ch. 11. 3. to 34. and ch. 14. throughout. More particularly, when they came to receive the Sacrament of the Lord's Supper they were very disorderly, in not receiving it all together, and tarrying not one for the other; in despising and not relieving their poor Brethren, and not eating with them; yea some of them were drunken when they came to receive; and they were also full of schisms, contentions, factions; some being for Paul, others for Apollo's, others for Cephas, &c. 1 Cor. 11. 16. to 34. 1 Cor. 3. 1, 2, 3. Yea, the Apostle writes expressly that he could not speak unto the generality of them, as unto spiritual, but unto carnul, even as unto babes in Christ, being carnal and walking as men, chap. 3. 1, 2, 3, 4. Yet notwithstanding all these disabilities, si●s, scandals, they were then freely admitted to the Lord's Table, and not secluded from it. And though the Apostle reprehends them in this Epistle for their ignorance, these other vices sins and disorders in their meetings; yet he gives no order to their Ministers or Presbyteries to seclude them from the Sacrament till better instructed, prepared, and reformed in their lives; but only admonisheth them, to reform those their abuses themselves; to judge and examine themselves before they eat and drink of the Lord's bread and cup; because otherwise they shall eat and drink Judgement to themselves, and bring God's temporal judgements of sickness and death upon them: yet no way dehorts them from constant and frequent reception of this Sacrament by reason of this danger of unworthy receiving, which they must take care to reform, 1 Cor. 11. 33, 34. but in no case omit the duty, being Christ's prescribed Ordinance, to show forth his death till ●e come, Verse 25, 26.  
From which only Texts and precedents in Scripture, relating to this Sacraments institution and reception, it is most clear to my judgement and conscience,  
1. That Ignorance in Church-members and baptised Christians of years of discretion, is no sufficient ●ause to debar them from the Lord's Supper, no more than from the preaching of the word. The reason is most clear, because Christ's Supper (as 
d De Trinitat●, ●. 3. c. ●.  Augustine, 
e Reply to Har●ing▪ See here, p▪ 8.  Bishop jewel, 
f In his 〈◊〉▪ ● 4●5, 42●. See M● Sus●●●●●● susp●●●●, p. 30, 3●.  Thomas Beacon, and others resolve) is both a visible and audible Sermon, Word, and the Priest therein preacheth and declareth the death of the Lord, with the fruits and benefits of his passion to the Communicants, to instruct, teach, edify them thereby; as he doth by his other Sermons, reading and preaching of the word at other seasons. Therefore the best and readiest way to instruct and reform the people's ignorance, is frequently to call, press and admit them to this holy Sacrament, that they 
* See M●. J●h● H●ms●●, his Second Vindication of Free admi●●ion, p. 28. to 33.  may be thereby edified, instruct●d, comforted, enlightened by it, and not to seclude them from it, year after year; which doth but continue, and increase their former ignorance, and harden them therein.  
2ly, That no scandalous sins, crimes, unregeneracy, or want of spiritual, saving graces, aught to seclude any external Christians or Church-members from the Lord's Supper, no more than from hearing of the word, prayer, thanksgiving, fasting, reading the Scriptures, or any other public or private duties of God's worship: Because they are peremptorily 
g ● Cor. 11. 24, 25, 26▪ Luke▪ 22. 19 See he●e, p. 50▪  commanded to perform this duty in remembrance of Christ's death, and thereby to show forth his death till he come, as well as to hear, read, pray, fast, praise God, and the like, from which no sin, nor unpreparedness may exempt, or excuse any man; yea it is a far greater, and more dangerous sin, wilfully to neglect, omit, contemn the performance of this or any other holy duty, than sinfully to perform and set about it, there being a total disobedience in the one, but a partial obedience at least (through a failing in the due manner of performance) in the other. Which I wish all Ministers and Christians would now sadly consider: And so much the rather, because the Apostle and Spirit of God in this Epistle (pointblank against Dr. Drakes, Mr. Collins, and others conclusions thence) make the Corinthians scandalous sins forementioned, their resort to, and eating meats offered to Idols and Devils in their Temples (a more scandalous crime than any English Christians are now guilty of) not a ground to seclude them from the Lord's Table, Supper, Temple, as unfit to communicate with other Christians; but presseth their frequent participation of the Lord's Table, and resort to his Temple, his Ordinances, as the strongest argument to dissuade, reclaim them from these scandalous sins; witness these express words, 1 Cor. 10. 14. to 24. Wherefore my dearly beloved, flee from Idolatry, I speak as to wise men, judge ye what I say: 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 hread; For we are all partakers of that one bread. Behold Israel after the flesh, are not they which eat of the Sacrifices partakers of the Altar? What say I then? that the Idol is any thing, or that which is offered in sacrifice to Idols is any thing? But I say, that the things that the Gentiles sacrifice, they sacrifice to devil●, and not to God: and I would not that ye should have fellowship with Devils. (Mark this inference, and that which follows) Ye cannot drink the Cup of the Lord, and the Cup of Devils: Ye cannot be partakers of the Lord's Table, and of the Table of Devils, &c. In which clause the word cannot, is not taken physically or naturally (for they did actually eat, drink of the Table, Cup of the Lord and Devils, for which he reprehends them:) nor of a moral or spiritual cannot, as some interpret it; that is, You cannot lawfully, or spiritually, of right, drink of the Lord's Cup, or be partakers of the Lord's Table, but aught to abstain or be secluded from them, so long as ye partake of the Cup and Table of Devils; which is clearly contradicted as false by the 16, 17, and 20 verses: but of a rational and logical 
* such a cannot as we read of, 1 John 3. 9 Gal. 5. 17. Lu. 14. 20. Mat. 6. 24. Acts 27. 31. Lu. 11. 7. Rom. 6. 1, 2. 2 Cor. 13. 8. Cant. 5. 3. which will well expound this cannot here.  cannot; That is, You cannot (in reason, duty, justice, convenience, experience) drink of the Cup, and partake of the Table of Devils, or go to Idols Temples; but flee from Idolatry, and not have fellowship with Devils; because you all drink the Cup of the Lord, and are all partakers of the Lord's Table, and of that one bread, which is the Communion of the Body of Christ. Which argument is thus seconded, enforced in the 2 Cor. 6. 14, 15, 16. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? or what concord hath Christ with Belial? or what part hath he that believeth with an Infidel? And what agreement hath the Temple of God with Idols? For ye are the Temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch no unclean thing, and I will receive you, &c. A full Exposition of and Commentary on this former Text. Therefore by the Apostles own argument and resolution, the most scandalous Church-members, if not actually excommunicated, not only may, but must, yea ought to be admitted to the Lord's Supper, and not secluded from it; and their participation thereof ought to be thus enforced on them by Ministers, as the strongest argument, and most prevailing reason, motive, to reclaim them from their scandalous Sins; which have no rational fellowship, communion, concord, part, agreement or consistency with such a sacred Ordinance, but aught to be abandoned as most incongruous, unsuitable, and repug●ant thereunto, and to their Christian profession. Which is more agreeable to the will, mind of Jesus Christ, and will be far more effectual upon the Souls, Consciences, lives of scandalous Sinners, than their many years sinful seclusion from this Sacrament, which doth but harden them in their scandalous sins, and cause them to have more fellowship with Devils in their works of darkness, than ever they had before their seclusion from the Lord's Supper.  
3ly, That all visible Church Members as visible, have an equal external right of admission to this Sacrament, and ought all equally to receive it in common, without any seclusion, when administered, being that wherein their common Christian communion principally consists, and is testified unto the world: whence it is styled 
* 1 Cor. 10. 16. Here p. 5. &c.  The Communion, and no other Ordinance but it so termed. Therefore there is no Classis, Presbytery, or other Church Officer appointed by Christ or his Apostles, to suspend or seclude any Church-member from it, but rather (if any such Classis or Officers there be) to incite and invite them to it, when negligent to receive it: isaiah 55. 1, 2. John 7. 33. Rev. 22. 17.  
4ly, 
h See the Directory.  That though preparation Sermons to the Lord's Supper, to instruct and prepare the people for the more devout and diligent receiving, are commendable, profitable, useful, especially where the people are ignorant, careless, and backward to receive it. And although an extraordinary self-examination, preparation, humiliation and repentance be very profitable, advantageous, comfortable to such who have time and means sufficient, before they approach to this Supper of the Lord; yet they are not so absolutely necessary as 
i Mr. Rogers, of the Sacrament, The Practice of Piety, Dr. Drake his Boundary, Mr. Collins Juridical suspension.  many now assert them in print, and Discourse; nor the want of them a sufficient cause for any persons to debar themselves, or for Ministers or Presbyteries to seclude others from this Sacrament; There being no other, no greater preparation, qualification, or higher degree of faith, love, charity, repentance, devotion, and other Christian graces, required in our approaches thereunto, than unto other public and private Ordinances of God's worship, for aught appears by Scripture. And that self-examination required of Christians when they receive this Supper by the Apostle in the 1 Cor. 11. 28. is required of all Christians at other times and seasons by the same Apostle, 2 Cor. 13. 5, 6, and of all Saints, long before this Sacrament instituted, as a constant and daily duty, especially in times of affliction, and approaches to God in other holy duties, Lam. 3. 39, 40. Psal. 4. 4. Ps. 119. 5●. Hag. 1. 5. Prov. 6. 6. Jer. 8. 6, 7. Eccles. 5. 1.  
5. 
k See my Suspension suspended, and Vindication of 4 Serious Q●estions.  That the Ministers administering the Sacrament to an ignorant, scandalous, or unworthy Communicant, who eats and drinks judgement or damnation to himself thereby, doth no ways make him guilty of his sin, or unworthy receiving; for than Christ and the Ministers of Corinth should have been guilty of Judas and the Corinthians unworthy receiving. The reasons are apparent, 1. Because the administration of it is the 
l Luke 12. 42 c. 22. 19 1 Cor. 10. 16, 17. c. 11. 23, 24, 25, 26. c. 9 16, 17. c. 4▪ 1, 2.  Ministers bounden duty; and the receiving, the receivers; but the unworthy receiving, his own Sin alone, and personal crime, to which the Minister is no party or accessary, no more than the rider guilty of his horses halting, stumbling; or the Musician of his instruments jarring; or Schoolmaster of his Scholars blots, or misframing of his Letters; or the Physician or chirurgeon of their patient's distempers or disorders which hinder the good operation of his wholesome medicines. Or the Minister guilty of the people's unprofitable hearing, when 
m Ezech. 2. 1. to 8. 2 Cor. 2. 15, 16. Hebr. 4. 2. 7.  the word becomes unto them the savour of death unto death, and a means of their obduration by their own defaults. 2ly, Because the good success of the Sacrament, and all other means of Salvation, 
n 1 Cor. 3. 6, 7, 8. Heb. 4. 1, 2▪  depends not on the Minister, but God's blessing on them, and the people's due receiving of them. 3ly, Because the Ministers are unto God a sweet savour of Christ in them that are saved, and in them that perish, as well in administering the Sacraments, as preaching the Gospel, 2 Cor. 2. 14, 15, 16. they being both ordained by God and Christ himself, as well to be 
o ●u. 2. 34. c. 8. 18▪ c. 20. 18. isaiah 8 14. 15. c. 28. 16. Rom. 9 33. 1 Pet. 2. 8. Ma●. 10 14, 15. c. 21. 44. Mat. 16. 15, 16. John 15. 22. Ezech. 2. 3. to 9 1 Cor. 11. 25. to 30. 2 Cor. 2. 15, 16. Heb. 6. 6, 7, 8.  savours of death unto death in a secondary and accidental respect, to magnify his justice towards those who unworthily receive, abuse or contemn them; as to be a savoar of life unto life to them who receive them worthily, to the magnifying of his free grace towards them. Wherefore there can be no real ground or scruple of conscience left for Ministers, not to administer it freely unto all Church members, but only mere design, to erect a new jurisdiction and Presbytery, to seclude men from this Sacrament only, under a pretext of conscience.  
5ly, That 
p isaiah 1. 2. to 21. Z●p. 2. 1. Ez●ch. 6. 1. to 9 J●r. 3. 1. to 24. 2 Chron. 33. 2. to 21. c. 36. 14, 15, 16. Mar. 16. 15, 16. Rem. 10 18 19, 20, 21. Tim. 1. 12. to 17. c. 2. 1. to 7. Psal. 65. 2, 3. Ps. 95. 6, 7. Ps. 96. 1. 2. to 11. Ps. 100 1, 2, 3, 4. Psal. 146. 11, 12, 13. Acts 9 1. to 23.  no scandalous sin whatsoever doth directly and properly of itself debar Christians from the Sacrament, or any other public Ordinances or private duties, (the best ordinary means prescribed by God to cure and heal their sins, convert and reclaim them from them;) but only consequentially, when they are actually and judicially excommunicated, or cut off from the Church and public Assemblies for them, 
q 1 Cor. 5. 5. 7. 1 Tim. ●. 20.  for the terror of others, the prevention of infection by their Society, the shaming, punishing of themselves for their scandalous sins, and bringing them to repentance for them. That excommunication itself doth not formally, specially and intentionally seclude men from this Sacrament, (as most ignorantly fancy) no more than from any other public Ordinance; but only consequentially and indirectly, by secluding them for a time from the 
* Eus●b. Eccl. Hist. l. 6. c. 45. Bishop Jewels reply to Harding, p. 35.  Church itself, and Communion, Society of all the faithful, where the public Ordinances and Sacraments are administered: whence it is styled and defined. A casting or putting a scandalous Sinner out of the Church: A cutting him off from the Congregation, and a delivering him over unto 
r 1 Cor. 5. 5. 7. 13 Gal. 5. 12. 1 Tim. 1. 20. Tit. 3. 10. 3 John 10. Bochellus Decreta Eccl. Gal. l. 1. Tit. 14. Summa Angel. et Rosella. Tit. Excommunicatio. Gratian, Causa 11. Qu. 3▪ Articles of England, Artic. 33. Harmony of Confessions, sect. 10, 11, 14, 15. Euseb. Hist. l. ●. c. 46.  Satan; but never, a Suspension from the Lord's Supper, or other public Ordinances; being only the consequence, nor form or essence of Excommunication, so much of late contested for, and so little understood, by those who are most eager to introduce it.  
6ly, I humbly conceive, that no greater measure or degree of knowledge, faith, profession of Christ, Confession of sin, and repentance, is necessarily required by God, or to be exacted by Ministers, to enable men now to receive the Sacrament of the Lord's Supper, than in the Primitive Church was exacted by Christ's own Apostles and Ministers in persons of ripe years newly converted to Christianity, upon their admission to Baptism; they being both Sacraments and Seals of the Covenant of Grace alike, and requiring the selfsame qualifications. Hence our learned 
s Reply to Harding, Art. 2 d●vis. 25. p. 103▪ 104.  Bishop jewel writes, It appeareth by St. Cyprian, St. Hierom, 
t August. de Eccles. Dogma● l 1 c. 52.  St. Augustine, and other old Writers, That they that were baptised, as well Children as others, immediately received the holy Mysteries in both kinds. St. 
u Hierom. contra Luciferium.  Hierom speaking of one Hilarion saith thus. He cannot administer Baptism without the Sacrament of Thanksgiving. 
x Cyprian de Lapsis, Serm. 5.  St. Cyprians words touching this matter be these: Ubi solennibus adimpletis, &c. After the solemnity (of the Consecration) was done, and the Deacon began to administer the Cup unto them that were present; and among others there received, the child's turn being come, by the power of the divine Majesty, she turned away her face, &c. Here by the way we may well gather, That like as the Priest, the Deacons, and the people received, even so the child received too, without any manner of innovation or difference. This custom of administering the Lord's Supper as well to infants, as others, immediately after their Baptism in the Primitive times, proceeded (as I conceive) from the very practice of the Apostles. Acts 2. 38. to 42. where the 3000. Converts so soon as they believed and were baptised, were immediately admitted into the Apostles fellowship, and to the breaking of bread, which most interpret of the Sacrament of the Lord's Supper, comparing it with Acts 20. 7. & 1 Cor. 10. 2, 3. 16, 17. Now a very 
* See Mr. Blake his Covenant sealed, p. 233.  small measure of instruction, knowledge, faith, repentaece, confession of sin, and acknowledgement of Christ, was reputed sufficient in the Primitive Church by the Apostles and Ministers of Christ, to qualify and admit converts of ripe years to the Sacrament of Baptism; as is clear by Mat. 3. 5, 6. Acts 2. 38, 41, 42, 46, 47. c. 8. 12, 13, 16. 36, 37, 38. c. 9 17, 18. c. 10. 47, 48. c. 11. 16, 17. c. 16. 15. 30. to 35. c. 18. 8. c. 22. 16. where all were instructed, converted, believed, baptised in one and the very selfsame day, and made profession of the faith of Christ, upon the first Sermon they heard, without any further delay or Suspension of them from Baptism. Therefore they and all other baptised Christians of ripe years, immediately upon their baptism and conversion, ought now to be admitted to the Sacrament of the Lord's Supper upon the selfsame terms and qualifications, and not secluded from it, under a pretence of ignorance or unfitness to receive it.  
7ly. Whereas some Ministers most insist upon the 1 Cor. 11. 27, 29. Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall ●e guilty of the body and blood of the Lord. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself (not to the Minister or other Communicants) not discerning the Lord's body: as the prime ground, and reason to suspend ignorant and scandalous persons, in their judgement, from this Sacrament. I beseech them to observe, 1. What the ancient Fathers, and 
y Defence of the Apology●▪ part. 5. ●h. 16. divis. 1. p. 514, 515.  Bishop jewel out of them concludes against the Papists, who object it, to prove a Transubstantiation in this Sacrament Even so 
z Contra Crescon●um, l. 1. cap. 23.  St. Augustine writeth of the water of Baptism. Baptismus valet al●is ad Regnum, aliis ad judicium. Again he saith, 
a Contra Cresco●●um, l. 2. c. 23.  Baptismum multi habent, non ad vitam aeternam, sed ad poenam aternam, non bene utentes tanto b●ne. Verily 
b De Tempo●●●●, Serm. ●0.  Saint Augustine saith, Reus erit, non parvi pretii; sed sanguinis Christi, qui (fornication et adulterio) violat et commaculat animam, Christi sanguine et Passione mundatam. again he saith, 
c De Tempore, Serm. 120.  Adultter reus erit aeternae mortis, quia vilem in se habuit sanguinem Redemptoris. 
d D● Pessi●● & ●ruc● Dominis.  Athanasius saith, Adorantes dominum, neque ita, ut dignum est ei, viventes, non sentiunt se reos fieri Dominicae mortis. 
e De Ablutione P●dam.  And St. Cyprian saith, Impiis in morte Christi nullus superest quaestus, sed justissime eos beneficia neglecta condem●ant. If then 
* See here, p. 45, 46.  Baptism be received by some unto judgement and everlasting pain, as well as the Lord's Supper: If Fornicators and Adulterers by defiling their souls made clean, by the Passion and blood of Christ, be guilty of the blood of Christ, though they receive not this Sacrament; If those who worship the Lord in prayer, or any other sacred Ordinance as well as this, and yet live not so as is meet for the Lord, are thereby made guilty of our Lord's death; If wicked men's despising of the benefits of Christ, doth justly condemn, and make Christ death ungainful to them, as well as unworthy receiving this Sacrament: Then this Text can afford no Jurisdiction or ground at all to our Ministers, or others, to seclude any from the Lord's Supper, no more than from Baptism, or any other sacred Ordinance upon this Account, ● 2ly. Observe what Exposition 
f Defence of the Apology, p. 515.  Bishop jewel in the same place gives of this Text. This therefore is St. Paul's meaning, that the wicked resorting unworthily to the Holy Mysteries, and having no regard what is meant thereby, DESPISE THE DEATH AND cross OF CHRIST: and therefore are guilty of the Lord's Body and blood that are represented in the Sacrament. To come nearer to the purpose, 
[g] Aug. ad Bonef. Epist. 50.  St. Augustine saith, Habeant foris Sacramentum corporis Christi, sed rem ipsam amittunt intus cujus est illud Sacramentum: ET IDEO SIBI JUDICIUM MANDUCANT ET BIBUNT. Here Saint Augustine saith, they are guilty, NOT BECAUSE THEY RECEIVE, BUT because THEY RECEIVE NOT THE BODY OF CHRIST. Mark well these words Mr. Harding, (and let others mark them now) they are effectual: The wicked by St. Augustine's judgement are guilty, NOT because THEY RECEIVE, but because THEY RECEIVE NOT THE BODY OF CHRIST. And if so, than I hence infer, That those who wilfully neglect to receive the Sacrament of the Lord's Supper, or keep off others from it who desire and press to receive it, are more guilty of the body and blood of Christ, than those who unworthily receive it; because they 
h See the 〈◊〉 in the Common Prayer Bo●k▪ Heb. 〈◊〉. 24. 30. M●t. 〈◊〉. 14▪ 15. ●ct● 13. 45, 46. 51.  more neglect, contemn, despise and undervalue Christ's death and passion represented therein, than those who in obedience to his Institution make conscience externally to receive it, when administered; and do neither externally, nor internally, Sacramentally nor spiritually receive the body of Christ: when as the others who receive unworthily, receive it externally and Sacramentally, at least in the Elements: Which Judas likewise did, as Bishop jewel there asserts, out of two Quotations in 
i Aug. Epist. 160. & in Psal▪ 3.  St. Augustine's writings. 3ly. Consider, that when our Saviour sent forth his Apostles (and Ministers, who succeed them) to preach; he gave them this Commission, Mark 16. 15, 16. Go ye into all the World, and preach the Gospel to every creature. He that believeth and is baptised, shall be saved; but HE THAT BELIEVETH NOT SHALL BE DAMNED. Which is likewise seconded John 3. 18, 36. 2 Cor. 2. 15, 16. If then the damnation of those who believe not the Gospel preached, authorizeth not Ministers or Presbyteries to seclude any unbelieving Christians, or other unprofitable hearers from hearing the Word and Gospel read or preached in the Church or elsewhere; then by the selfsame reason, this danger of eating and drinking damnation, and being guilty of the Lord's body and blood, can be no sufficient Authority, Ground or Commission for any Classi●, Presbytery or Minister whatsoever, to seclude any visible unexcommunicated Church-member from the Lord's Supper, no more than from the Word preached, read, prayer, or any other sacred Ordinance; which 
* See Perkins cases of conscience, book 2. c. 10. Every man of years living in the Church, and being baptised, is bound 〈◊〉 conscience by the commandment to use the Lord's Supper.  God commands them to frequent; which no mortals●may or can (without the highest presumption, usurpation) juridically enjoin them to abstain from, or neglect; Seeing we ought herein to obey God, rather than men, as the Apostle: themselves have twice resolved, Acts 4. 17, 18, 19, 20, 29, 30, 32. c. 5. 20, 21, 28, 29. &c. 42. and Daniel long before them, Dan. 6. 5. to 18.  
All which particulars, with what else I shall subjoin in this Vindication, duly considered, together with that Commission which every Minister publicly received heretofore at his Ordination, when he had this power conferred on him (Be thou a faithful Dispenser of the Word of God, and OF HIS HOLY SACRAMENTS. Take thou Authority to preach the Word of God, AND TO MINISTER THE HOLY SACRAMENTS, IN THIS CONGREGATION where thou shalt be so appointed) And that solemn promise he then openly made, 
k See the Book of Ordination; confirmed by the Statutes of 5 & 6 F. 6. ●. 1. 3▪ ●. 6. c. 2. 8. El●z. c. 1.  I will by the help of the Lord, GIVE MY faithful DILIGENCE ALWAYS SO TO ADMINISTER THE DOCTRINE AND SACRAMENTS OF CHRIST AS THE LORD HATH COMMANDED, AND THIS REALM HATH RECEIVED THE SAME, according to the commandments of God: will (I hope) through God's blessing on them, resolve and determine all those distracting needless Controversies, touching Suspension of particular Persons, or whole Parishes from the Lord's Supper, and remove all New-erected Bars and rails to keep the people from Free-admission and access to the Lord's Table, in all plaees where of late years they have been injuriously sequestered from it; and restore the frequent Celebration thereof in remembrance of our saviour's Passion. And so much the rather, because the very Directory itself (as well as our old Common Prayer Book) in the Section Of the Celebration of the Communion or Sacrament of the Lord's Supper, resolves thus in the very first lines. The Communion, or Supper of the Lord is 
† See Peter ●ombard, Sent. l. 4. distinct. 35. Henricus de Vu●ruma & other Schoolmen thereon: Gratian de Consec. D●st. 2.  frequently to be celebrated. But how often, may be considered and determined by the Ministers and other church-governors of each Congregation as they shall find most convenient for the comfort and edification of the people committed to their charge. After which it directs, When the day is come for administration, the Minister shall make a short Exhortation, expressing the inestimable benefits we have by the Sacrament, together with the ends and use thereof setting forth the great necessity of having our Comfort and Strength renewed thereby in this our Pilgrimage and Warfare; which being the things I plead for, I cannot but hope, all Ministers of the Church of England will henceforth cordially pursue, notwithstanding all former Books, Cavils, Scruples to dissuade them from their duties herein.  

* Phil. 2. 1. 2.  If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind herein. 
* Phil. 4. 8, 9, 23.  Finally brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, think on these things. Those things which ye have both learned, & received, and heard & seen in me, do, & the God of Peace shall be with you. The Grace of our Lord Jesus Christ be with you all Amen.  
So prays your unfe●gned Christian Friend and Brother in the Lord. WILLIAM PRYNNE. Swainswick, Sept. 1. 1656.   

A Seasonable Vindication of the frequent Administration of the Holy Communion, to all Visible Church-members, Regenerate or unregenerate.  
HAving heretofore in 
a 4 Serious Questions, printed 1644. A Vindication of 4. Serious Questions, A●. 1645 16 Important Questions touching Ecclesiastical Jurisdiction and Censures. And Suspension suspended, published 1646.  several Publications from Divine and human Authorities of all sorts, largely evinced, That the holy Communion of the Lords-Supper belongs equally to all, and every visible Member of every particular Church capable of self-examination, (not actually cut off from it by a legal Excommunication) be he regenerate or unregenerate: That it ought to be now frequently administered in public to all congregations, as it was in the Primitive Church: That it is a powerfully Converting, as well as a Confirming Ordinance: That Christ himself admitted 
b Confessed by the whole Council of Basil. Fox Acts & Monuments Vol. 1. p. 909. Besides those Councils, Fathers, Protestant Confessions, Authors of all sorts quoted in my Vindication of 4 Serious Questions, p. 12. to 29. & p. 47▪  Judas to it (though a Devil, thief, traitor, Covetous wretch, selling Christ for money to his Crucifiers) at its original institution, as well as the holiest Apostles. That all Ministers are bound by their Office, Duty, Christ's command, to administer; and all their people of age of discretion, often to receive it. That none may or aught to be secluded from it, but such as are for their Notorious sins, actually excommunicated from Church-Communion and all other Ordinances. That sole Suspension from this Sacrament, by way of Church-censure, with free admission to all other public Ordinances: and Examination by Ministers or Presbyters of other men's fitness by way of Jurisdiction, before their admission to the Lord's Supper; are not warranted by any precept, or precedent in God's word. That neither the Ministers who deliver this Sacrament, to unworthy Receivers presenting themselves humbly and earnestly to receive it; nor such who receive together with them, are guilty of their unworthy receiving, but themselves alone, nor any ways partakers with them in their sins: Answering likewise all Objections to the contrary. (Which Mr. John Humphrey, in his Sermons, Vindications of Free-admission to the Lord's Supper, and rejoinder to Dr. Drake, hath acutely, judiciously, solidly backed; vindicated since; with John Timson, in The bar removed, and Answer to Mr. Collings, and Mr. Saunders:) And having newly in my Legal resolution of two Important Quaeres of General pres●nt concernment, clearly demonstrated from our Statute, Common and Canon laws, the bounden Duty of Ministers or Vicars of Parish-Churches, to administer the Sacraments, as well as Preach, to their Parishioners: with the Legal Remedies to reclaim them from, or punish or remove them for their wilful obstinacy in denying the Sacraments to them: (A theme not formerly handled by any of my Profession, generally unversed in such Law-points:) Which Remedies doubtless may, will be put in execution against such Anti-Communion, refractory, sacrilegious Ministers, who wilfully rob their Parishioners of their Sacramental Bread and Wine, (being herein far worse than Popish Priests, who deprive their laics only of the Cup, but freely admit them to the Sacred Bread, in the eating of with alone they likewise misinstruct them, 
c Concil. Constant. Sess. 13. Surius Tom. 3. Concil. p. 821. Bella● min. Suarez, and others. De Integritate Sacramenti, et Communione sub utraque specie, Concil. Trident. Sess. 21. c. 3. Bishop Jewels Reply to Harding, p. 72, &c.  that they also drink Christ's Cup and Sacred blood:) And though they oft preach unto their people when they injuriously detain their Tithes, Dues; Thou shalt not muzzle the mouth of the Ox that treadeth out the corn: Deut. 25. 4. 1 Cor. 9 9 that so they and theirs may have bread to eat at their own Tables; yet themselves (against this and other Divine commands) still muzzle the mouths of those Oxen (their Parishioners, whose Tithes and Duties they receive) which not only tread out, but sow and provide them corn, and keep them thus muzzled, sundry months, nay Years together, from eating any Bread at the Lord's own Table, though he 
d Luke 14. 16, 17, 23. c. 22. 17, 19, 20. Matt. 22. 3, 4, 9, 10. c. 26. 26, 27. 1 Cor. 11. 23, 24, 25. &c.  invites, commands, compels them by his Word, precepts, and the precedents of all former ages, frequently to resort thereto.  
To prevent which Prosecutions, by their injured, offended people, and reclaim them from this their Sacrilegious obstinacy by all Christian friendly means, or else to leave them exposed to the Justice, Penalties of our Laws, without any colour of Excuse, or Plea in bar, in Law or Conscience; I thought it convenient (by way of Corollary to all my former Publications of this subject) to recommend to them and others some Passages touching the Lord's Communion, and it's oft celebration, distribution to ALL Church-members, in our peerless Bishop Jewel, and shining Thomas Becon, with certain Observations of my own deduced from them; which through God's blessing may rectify their erroneous Judgements, Consciences, Practices, wherein now they ignorantly act the Parts, imitate, exceed the extravagances, promote the designs of Papists, Anabaptiss, and other Sectaries, and by building blindly or unadvisedly upon their Foundations, increase their Numbers, Churches, and decrease, subvett their own; as we all find by sad experience, and themselves will most repent of (if now they will not reform their Errors) when it will be over-late. I shall therefore beseech all such Ministers to lay aside all obstinacy, self-interests, Prejudices, Parties, Combinations, By respects whatsoever, and with sincere, unbias●ed, docible Spirits, to pursue Solomon's divine advice, Prov. 8. 33. Hear instruction and be wise, and refuse it not; lest Poverty and shame befall them, as they do those who refuse instruction, Prov. 13. 18. and lest they sin wilfully without hope of pardon. 
e Cyprian, lib. 2. Epist. 3.  Post inspirationem vero et revelationem factam, qui in eo quod erraverat perseverat prudens & sciens, sine venia ignorantiae peccat, praesumptione atque obstinatione superatur; as S. Cyprian resolves.  
It is a memorable saying of 
f ●mbros. in 1 Cor. 11. See Bishop Jewels Reply to Harding, p. 72.  S. Ambrose touching the Sacrament of the Lord's Supper. Indignus est Domino, qui aliter Mysterium celebrat, quam ab eo traditum est. Non enim potest devotus esse, qui aliter praesumit quam datum est ab Authore. Which had those Ministers I now deal with, duly pondered, they would never have presumed to advance their own new Crochits, above the Precept, against the express precedent of the very Author of this Mystery. Which how great a Crime it is, that old blessed Martyr 
g Epist. l. 2. Epist. 3.  St. Cyprian will inform them in these positive words. Not to do that thing that the Lord did, what is it else but to cast off his word, and to despise his Discipline, and to commit, not worldly, but SPIRITUAL ROBBERY AND ADULTERY, while as a man, from the truth of the Gospel, STEALETH AWAY BOTH THE SAYINGS AND DOINGS OF THE LORD, and corrupteth and defileth God's commandments? And is not their peremptory denial to administer the Communion to their people year after year; their stealing away the Body, blood, Bread, Cup, Table, whole Supper of the Lord himself from their Parishioners, and corrupting, wresting, defiling sundry Scriptures to justify this their practice, a casting off his Word, a despising of his Discipline, a committing, not of worldly, but spiritual Robbery, Adultery; yea, a stealing away of the sayings and doings of the Lord, worse than that of the 
h Bishop. Jewels Reply to Harding, p. 79.  Aquar●i (of whom he writes) who did oft consecrate the Sacram. and deliver it to the people; Yet, vel ignoranter, vel simpliciter in Calais Dominico sanctificando, ET PLEBI MINISTRANDO, non hoc faciunt quod Jesus Christus Dominus & Deus noster, hujus Sacrificii Author & Doctor, fecit & docuit; consecrating and ministering water to the people instead of wine? And if St. Cyprian might well write this against the heretics called Aquarii, which in the holy ministration would use no wine, but instead thereof did consecrate water, and ministered it unto the people, MUCH MORE MAY WE SAY THE SAME AGAINST OUR ADVERSARIES, WHICH CONSECRATE AND MINISTER UNTO THE PEOPLE NO CUP AT ALL, writes venerable Jewel: as these now, do consecrate, minister to them no Sacrament at all, which is far worse. I shall desire these Sacrilegious, novellizing Ministers, (for the most part unacquainted with Antiquity) seriously to ponder, what this imcomparably learned, most judicious, pious, Bishop Jewel (in the name and defence of the Church of England) after all his sufferings, and exile for Religion, hath written of the Holy Communion, &c. against Mr. Harding, in his 
i I herein follow the Edition printed at London, 1609.  Reply, Article 1. of Private mass, where he informs us in positive terms;  
1. 
* p. 21. vid. p. 70, 71. to the same effect.  That the holy Communion, was so OFTEN, & so GENERALLY FREQUENTED AMONGST ALL CHRISTIANS IN THE PRIMITIVE CHURCH IN ALL THEIR ASSEMBLIES and CONGREGATIONS, that at length the very company and fellowship of them was called COMMUNIO, taking name of that action which was most solemnly used among them at their meetings (which he there proves by sundry instances out of S. Aug. 
k Pag. 16. 23, 24.  S. Hierom, and others) which 
l De Sermo. Dom. in Monte. 12, in Johan. Tract. 26.  Aug. (like as also 
m Ad Luciniam in Apologia, advers. Jovinian.  S. Hier. and others) witnesseth, the whole people daily RECEIVED TOGETHER. 
n In specula Ecclesiae.  Hugo Cardinalis saith further; Vel aic●tur Communio, quia in Primitiva Ecclesia populus communicabat quolibet die. It is called the Communion, for that the people in the Primitive Church DID COMMUNICATE EVERY DAY. In the primitive Church they in their health RECEIVED DAILY, and in their sickness 
o Justin. Martyr Apol.  had the Sacrament sent home unto them. From whence he thus objects against Mr. Harding his Private mass, and censures, the negligence of the Priests in the Church of Rome, in administering the Communion, and in not exciting the people to the frequent reception of it: 
p Ibid. p. 11, 12, 13.  Mr. Harding granteth, that the people in the Primitive Church RECEIVED THE HOLY COMMUNION EVERY DAY (when they looked hourly to be caught, and done to death, in the persecution of Paynims, that they departed not hence sine viatico, without their voyage provision) and so consequently unawares he confesseth, that in the Primitive Church was no private mass; which, as he saith, came in afterward BY THE NEGLIGENCE AND UNDEVOTION OF THE PEOPLE (in not repairing so frequently to the Communion as at first) It is great pity so good a thing (as it is supposed) should have no better beginning. One special principle of these men's Doctrine, is, to embar the people from reading and understanding of the Scriptures, & to suffer them to know nothing; for that, as some of them 
q Mr. Harding Tit. 15. Divis. 7. fol. 155 b.  have said, THEY BE DOGS & SWINE, AND therefore SHOULD NOT PRECIOUS STONES BE LAID BEFORE THEM: yet now must their negligence be the rule of Christ's Religion. This is laid as the ground and foundation of the whole cause. Charity, say they, is cold, and the people careless. But therefore hath God appointed Pastors and Ministers to oversee and control the people, and not to suffer them to perish in their negligence. Were it a matter of tithes, or other payment, the people should be called upon, and not suffered in any wise to be negligent, neither should their negligence stand for excuse; how much less should it be suffered when the case toucheth God? The Bishops and Fathers in the second Council 
r Council Brac. 2. cap. 84. Seu ex Synodo Graeco collecto.  holden at Bracara in Spain, decreed thus. If any man resort unto the Church, and hear the Scriptures, and FOR NEGLIGENCE OR wantonness WITHDRAWETH HIMSELF FROM THE COMMUNION OF THE SACRAMENT, and in the reverend mysteries does break the rule of discipline; we decree, that such a one be put out of the Catholic Church, until he have done penance, and showed the fruits of his repentance, that having obtained pardon, he may be received again to the holy Communion. Thus the godly Fathers in old times did not flatter and favour the people's negligence in this Case, as Mr. Harding and his fellows do; but exhorted, warned, reproved, rebuked them, called them MALAPERT and IMPUDENT, THAT WOULD BE PRESENT, AND NOT RECEIVE, AND EXCOMMUNICATED THEM FOR THEIR NEGLIGENCE: But these men contrariwise turn away their faces from their Brethren, and suppress their voice, and will not be heard, &c. and find no fault with the people; but rather make them believe, that they receive for them, and apply Christ's death unto them by their Mass, & that the very hearing thereof is sufficient for them, and meritorious; and thus, as much as in them lieth, THEY INCREASE THE NEGLIGENCE OF THE PEOPLE, AND DISCOURAGE THEM FROM THE HOLY COMMUNION. The people is taught nothing, they understand nothing, they see nothing, neither comfort, nor memory of Christ, nor benefit of his passion. And this is the cause of their Negligence; therefore they stand thus back, and withdraw themselves: Howbeit what needeth Mr. Harding to charge the people with negligence and undevotion? THE POPE HIMSELF AND HIS CARDINALS do SCARCELY COMMUNICATE ONCE IN A YEAR; BUT ARE AS NEGLIGENT AND AS UNDEVOUT THEREIN AS THE MOST PART OF THE PEOPLE. Now let us view the weight of Mr. Hardings reasons. The people is negligent and undevout, Ergo, The Priest may say mass alone. This Argument is very weak. So might Mr Harding say, The people will not hear the word of God, Ergo, The Priest may go into the Pulpit and preach alone. For Christ's Supper (as 
s August. ●de Trinit. l. 3. c. 4.  St. Aug saith:) IS A SERMON, and the Priest therein PREACHETH AND VITERETH THE DEATH OF THE LORD, &c. As for the people, they are not so negligent nor undevout as Mr. Harding here chargeth them; they are God's people, glad to be instructed, and desirous to follow, and wheresoever the Gospel is received, glad to give testimony thereof, & to increase the same, BY THE HOLY COMMUNION OF Christ's BODY AND BLOOD, IN GREAT COMPANIES AND WHOLE CONGREGATIONS ALL TOGETHER. But what ill luck is this, that they whom Mr. Harding so often condemneth for heretics, CAN BE SO DEVOUT, AND HE AND HIS Catholics THUS REMAIN WITHOUT DEVOTION? Let the people be taught; let them hear the holy ministration in their own tongue, that they may understand the holy mysteries, and feel comfort and sweetness in the same; let them see examples of diligence in the Clergy, then will they be no longer negligent: then should M. Hard. perforce give over his private Mass, as seeing the whole right of his cause hangeth only of the negligence, and misdoing of the people. 
t Ibid. p. 18. 19  The Church (saith Mr. Harding) hath charged and ordered, that no man who is worthy and disposed shall be refused. O Miserable is that Church, whereas NO MAN NO NOT SO MUCH AS ONE, IS WELL DISPOSED! Here in few words he condemneth the whole Church of Rome, even the whole College of Cardinals; amongst whom, as he saith, there is not one well disposed and worthy, and therefore they all withdraw themselves from the Communion. But 
u Chrysost. ad Popul. Antioch. Homil. 61.  Chrysostom saith, If thou be not worthy to receive the Communion, than art thou not worthy to be present at the Prayers: Therefore Mr. Harding should drive his unworthy people from the Church, and not suffer them to hear his mass. They imagine that any man, be he never so great a sinner, may pray to God, and have free access to the throne of Majesty: Only they think a sinner may not receive the holy Communion. But it is written, 
x Heb. 4. 2 Tim. 2.  Let him depart from his wickedness whosoever calleth upon the name of the Lord. Whosoever is a member of Christ, and may boldly call God his Father, may also be bold to receive the Communion. If Mr. Harding wish indeed, that the people would prepare themselves and communicate with the Priest, as he pretendeth; why doth he not provide for them? Doubtless there are many godly men among the people, and oftentimes more virtuously disposed a great deal than the Priest. Neither is it of their unworthiness that they abstain so often; nor of their worthiness, that they receive once a yeac, but only of custom. But if the People be slack, yet must the Priest do the daily Sacrifice, saith Mr. Harding: that is, He must offer up Christ unto his Father for the sins of the world. Herein appeareth the wanton folly of this people: That they may do, and are commanded to do, they will not do; but that they cannot do, that they will needs do, &c. Christ's death must be kept in remembrance; Ergo, the Priest is bound to say daily mass, yea although there be no man to receive with him. Alas! How holdeth this poor argument? Or how may we make it good? Is there no other mean to remember Christ's death, but only by saying private mass? Or is not every one of the people bound to remember the same as deeply and as often as the Priest? &c. He adds, 
y Ibidem, p. 12, 13.  The Feast (saith Mr. Harding) is common, all are invited: They shall be received that are disposed and proved: If this feast be common, it must needs be common to very few, for the provision is very little to serve many. That all be called in the Latin Mass, is a great and manifest untruth: for neither the Priest nor the Deacon, either by word or by gesture calleth them; nor have they any preparation for them if they were called; Yet are not these men ashamed to say, They shall be received that are disposed and proved. Every man ought humbly to prepare and dispose his heart before he presume to hear, or receive any thing that toucheth God: For God is Spirit, and we are Flesh; God is in heaven, and we on earth. Pythagoras', being but an heathen, was wont to say, We ought not to speak of God without light; that is, without premeditation and good advisement, who it is of whom we speak. And the Pagans in their sacrifices were wont to remember their Priests with these words, Hoc age: the meaning whereof was, Dispose thy mind, it is God unto whom thou speakest. The wise man saith, 
z Eccles. 18.  Before thou pray, prepare thine heart, and be not as a man that tempteth God. Likewise in old time, they that were called Catechumeni, were warned aforehand to prepare their hearts, that they might worthily receive Baptism; as it is decreed under the name of Clement, 
a Clem. epist. 3.  whose words be these: Let him prepare himself in all things, that after three months ended, upon the Holy day, he may be baptised. Also 
b Tract. 10: & 11. in Johan.  St. Augustine exhorteth the Catechumeni, likewise to dispose their minds against the time of their Baptism: Thus ought every man to examine and prepare himself before he hear God's word; Before he presume to open his mouth to pray unto God; Before he receive the Sacrament of Baptism; and namely, Before he come to the holy Communion. And therefore the Priest giveth warning unto the people with these words, Lift up your hearts: which words, as 
c De Bono Perseverantiae, l. 2. c. 13.  St. Augustine saith, were commonly used in the holy Mysteries. But I think Mr. Harding here by these words, prepare and dispose, meaneth privy Confession, which many have used, as a rack of men's consciences, to the maintenance of their Tyranny: 
d 〈…〉 Dist. 17.  Peter Lombard saith, Without it there is no way to heaven. 
e In Concil. Lateran. c. 21.  Innocentius the third commandeth, That whosoever is not confessed, neither be suffered to come into the Church being alive, nor to be buried when he is dead. 
f De Potestate Ecclesiae.  Hugo writeth thus, I am bold to say, whosoever cometh to the Communion unconfessed, be he never so repentant and sorry for his sins certainly he receiveth unto his judgement. So violent the late Writers have been in exacting things of their own devices. Otherwise the old Fathers, notwithstanding they sometimes speak of Confession, yet they require it with more modesty, and many of them require no such thing at all. 
g De Paenitentia, & in Psal. 50. Hom. 2. De Lazaro, Hom. 4.  Chrysostom saith, Let the Court (where thou yieldest thyself guilty) be without witness: Let God alone see thee. And again, If thou be ashamed to show thy sins to any man, then utter them every day in thy heart. I say not, go, confess thy sins unto thy fellow servant, that may upbraid thee with them; but confess them unto God that is able to cure them. And again, thus he imagineth God to speak unto a sinner, Open thy sin privately to me alone, that I may heal thy wound. And Theodorus, sometime Archbishop of Canterbury, saith, 
h De Paenitentia, Dist. 1. Quidam Deo.  Graci & totus Oriens confitetur soli Deo: The Greeks, and all they of the East, confess confess themselves only to God. Thus much I thought good to touch hereof, lest it should be thoughts there is none other way for a man to prove and dispose himself, but only by Auricular Confession. The meaning of these words of St. Paul, 
i 1 Cor. 11.  Let a man examine himself, standeth in two points, in Faith and Repentance: Faith containeth the truth of our belief, Repe●tance cencerneth the amendment of our life: which kind of examining endureth all our life long. But to say or think we are all examined and disposed one only day in the year, and that of custom, not of Holiness, and not one day before, nor one day after, it is childish, it is super st●tious, it is Jewish, it is no pers●asion meet for the people of God. If 
k Ad Popul. Antioch. Hom. 61.  Chrysostom were alive, he would cry out, O what presumption! O what a custom is this! And 
l De Sacramentis, l. 5. c. 4. Leo Epist. 81.  St. Ambrose would say, If thou be not worthy every day to receive, than art thou not worthy once in the year.  
2ly. He hath these observable passages out of the Fathers and schoolmen concerning the community of the Lord's Supper, (belonging alike to all the Church, People, Congregation present, whence it is styled the Communion, and not to the Priests, elect, or truly regenerated alone) and concerning the end, use of the Sacraments to unite Christians together into one body and Christian Communion, and prevent all Schisms, Discords, Separations in the Church. 
m Bishop Jewel, ibid. p. 16. 19, 26. 71, 89, 90, 97.  Christ himself hath already determined the case: For albeit he hath appointed no certain number of Communicants, yet hath he by special words appointed a number, Take ye: Eat ye: Drink ye ALL: Divide ye among yourselves; 
n Mat. 26. Mar. 19 Luk. 22. 1 Cor. 11.  Do ye this in my remembrance: Ye shall set forth the Lord's death: These very words, I say, cannot be taken of one single man, but necessarily import a number. St. 
o In 1 Cor. 11.  Hierom saith, Dominica Coena OMNIBUS debet esse communis; quia ille omnibus Discipulis suis qui aderant, aequaliter tradidit Sacramenta. The Lord's Supper must be common to All. And that he proveth by Christ's example; because Christ gave the Sacraments equally to all his Disciples that were present. 
p In Apolog. 2. p. 82, 83.  Justin Martyr declaring the order of the Church in his time, saith; Of the things that be consecrated every man taketh part: The same things are delivered to the Deacons to be carried to them that are away. And 
q Ambr. 1. Cor. 11.  St. Ambrose, expounding these words, Wa●t one for another, saith thus, That the oblation of many, may be celebrated together, and may be ministered unto All: 
r Strom. l. 1.  Clemens Alexandrinus saith, As●● 〈…〉 as the manner is, have divided the Sacrament▪ they give every of the people leave to take part of it. 
s Chrys. in 1 Cor. Hom. 23.  St. Chrysostom plain●y de●cribeth the very order of the Communion that was used in his time, by these words, The spiritual and reverend Sacraments are set forth equally to rich and poor, neither doth the rich man enjoy them more and the poor man less; They have all like honour, and like coming to them. The Sacraments once laid forth, are not taken in again until all the people have communicate, and taken part of that Spiritual Meat: but the Priests stand still and wait for all, even for the poorest of them all. Again 
t Chrys. in 2 Cor. Hom. 18.  he haveth, There are things wherein the Priest differeth nothing from the people; as when we must use the fearful Mysterie●: for we are all of one worthiness to receive the same. 
u Ad Philadelph.  Ign●tius saith, One bread was broken for all, and one Cup was divided to all. In the 
x Can. Apost. Can. 9  Canons of the Apostles, it is decreed; That if any man resort unto the Church, and hear the Scriptures, and abstain from the Communion, he stands excommunicate, as one that troubleth the Congregation. The 
y De Consecratione, Dist. 1, & 2.  like Decrees are found under the names of Cal●xtus Anacl●tus Martinus, Hilarius, and others: by which it is certain, that the whole Church received together. This Latin word Missa, in the time of Tertullian, and St. Cyprian, signified a dismission, or a licence to depart, and was specially applied unto the Communion upon this occasion that I must here declare. They that were then named Catechumeni, that is to say, Novices in the faith, and not yet christened, were suffered to be present at the Communion, until the Gospel was ended. Then the Deacon commanded then forth, pronouncing these words aloud: 
z Is●odorus, in Lexico.  Catechumeni exeunto: or thus, Ite, Missa est, go ye forth, Ye have licence to depart. Of this dismissing or departing forth of the Catechumeni and others, the Service itself was then called Missa. The rest remained still in the Church, and received the Communion together with the Priest. Further, the breaking of the bread, which even now is used in the mass itself, signifieth, a distribution of the Sacrament unto the people, as 
a August, ad Paulinum, Epist. 59  St. Augustine saith unto Paulinus, Ad distribuendam comminuitur, It is broken to the end it may be divided. Surely, one 
b De Missa publica proroganda.  Lorichius, a Doctor of Mr. Hardings own side, saith thus, Ipsius Sacramenti Institutio vult, ut omnes una manducemus et bibamus. The very instu●tion of the Sacrament willeth, that we all eat and drink together. After which, 
c Bish. Jewels Reply to Harding, p. 103 104.  Bishop jewel adds, It appears by that place of 
d Cyprian, Serm. 5. De Lapsis.  St. Cyprian, the h●ly Communion was thought so necessary to all the faithful, that children and infants were not excluded. And it appeareth by St. Hierom, 
e Aug. de Eccles. Dogmat. l. 1. c. 52.  St. Augustine, and other old Writers, That they that were baptised, as well children as others, immediately received the holy Mysteries in both kinds. 
f Hieron. contra Luciferium.  St. Hierom speaking of one Hilarius, saith thus, Non potest Baptisma tradere sine Eucharistia: He cannot administer Baptism without the Sacrament of Thanksgiving (Therefore all that were admitted to, and though worthy of one Sacrament, were freely admitted to, and thought worthy of the other in the Primitive times) 
g Cyprian de Coena Dom.  Vident haec Sacramenta Pauperes Spiritu, et hoc uno contenti ferculo, omnes hujus mundi delicias aspernantur, & possidentes Christum, aliquam hujus mundi possidere supellectilem dedignantur.  
He further adds in another place, It is 
h Ibidem, p. 20, 21, 22, 23, 28, 29.  granted of all, without contradiction, that one end of all Sacraments is to join us to God; Another end is to join us all together. And so likewise writeth S. Paul, 
i 1 Cor. 12.  All we are baptised into one body. And therefore saith 
k Contr. 〈◊〉 stum Manich. l. 19 c. 11.  St. Augustine, In nullum nomen Religionis coagulari, &c. Men cannot be brought into any name of Religion, be it true or false, unless they be joined together with some bend of visible signs or Sacraments. And as touching the later of these two ends, the same 
l Ecclesiast. Hierarch. c. 3.  Dionysius (Areopagita) writeth thus, That holy, common and peaceable distribution of one and the same bread, and common Cup, preacheth (or prescribeth) unto them a heavenly unity, as being men fed together. And Pachymeres the Greek Paraphrast, expounding the same place, hath these words; For that common diet and consent bringeth us into the remembrance of the Lord's Supper. St. Cyprian (ad Magnum) saith, With what love and concord all faithful Christians are joined together, the Lord's Sacrifice doth declare. These words do sufficiently declare both the common receiving of the Sacrament, and also the knitting and joining of many together. Without all question the effect that Dionysius meant standeth in this; that the people prayeth and receiveth the Holy Communion together, and thereby doth openly testify, that they be all one in Christ Jesus, and all one amongst themselves. And therefore 
m Ad pop. Antioch. Hom. 61.  Chrys●stom saith, For that cause in the Mysteries we embrace one another, that being many, we may become one. But 
n De Coena Dom.  St. Cyprian saith, The whole Church is but one House, in which the Lamb is eaten. The Communion or fellowship of the Church standeth in sundry respects; For we communicate together, either in consent of mind, as it is written of the Apostles, 
o Acts 4.  They had all one heart and one mind: Or in knowledge of God, as Christ prayeth for his Apostles unto his Father, 
p John 17.  That they may be one, as thou and I be one. And St. Paul to the Philippians, 
q Philip. 2.  I thank my God always, that ye are come to the Communion of the Gospel. Or in one Christ, as Paul saith; 
r Gal. 3.  There is now no bondman, there is now no freeman, but all are one in Jesus Christ. To be short, we communicate in Spirit, in Prayers, in Love; we are all washed with one blood; we are all fed with one body; we have all one hope of our vocation; and all together with one heart and one voice, be we never so far asunder, do glorify God the Father of our Lord Jesus Christ. And this is that only House where●n the Lamb is eaten, grounded upon the Foundation of the Apostles and Prophets. In this House we dwell, here we wa●● together with consent: here we eat the Lamb of God, being all Brothers and Members of one Body, and all One in Christ Jesus. God restore you (Mr. Harding) once again into the same House, that you may open the eyes of ●our heart, and see from whence you are fallen. 
s In Johan. l. 11. c. 26.  Cyrillus saith, They that receive the mystical benediction are one body with Christ, and also between themselves. Whereunto agree these words of 
t In Ecclesiast. c. 3.  St. Jerome, spoken in the behalf of Christ, bless thine inheritance which thouhast gathered together in thy Church, by the mystery of my Body and blood. And 
u In 1 Cor. 10.  Anselmus a man of later years, We break and divide the bread into many parts, to declare the unity of the love of them that receive it. Here note, This description of unity standeth in receiving the Sacrament, and not only in the Communion. The whole Church of God is but one house, and all the Members of the same do communicate together in Faith and Spirit. Hereof we may form the Major. Every particular Church ought to be a resemblance of the whole Church; and this particular Communion ought to be a resemblance of that General Communion. That General Communion is common to all, and every Member receiveth his part. Ergo, the particular Communion ought to be ministered commonly unto all, and every Member to receive his part. Or thus, The Ministration of the holy Communion representeth the Conjunction and fellowship that we have in Faith; And as 
x Ad Magnum.  St. Cyprian saith, That Christian men are joined together in unseparable Charity, the Lord's Sacraments do declare. But Christian people being assembled in one Church, do communicate in faith all together: Ergo, being so assembled, they ought to communicate in Sacraments all together. But Mr. Harding of the nature of this word Communio, seemeth to fashion out 
* Haeretici Ordinem & textum Scripturarum supergredientes, & quantum in ipsis est solventes, membra veritatis transserunt & transformant, & alteram ex altero sacientes, seducunt multos, ex his quae aptant ex Domimcis cloquiis malo composito phantasmati, Irenaeus adv. Haereses, l. 1.  far other arguments.  
It is called Communio, saith he: Ergo, it may be private.  
It is called Communio: Ergo, it may be received of one alone.  
It is called Communio: Ergo, the Priest may receive it without Communicants.  
Mr. Harding, weigh your Argnments better, before you send them thus abroad; You shall less offend God and your own Conscience; you shall less deceive your Brethren, and children shall take less occasion to wonder at you.  

y Ibidem, p. 23, 24.  Now to add a little more hereunto touching the nature of this word Communio, wherein you so uncourteously charge all others with ignorance and lack of learning, as it pleaseth you to do throughout your whole Book, I think it not amiss to show you, what certain Writers, both old and new, have thought and written in that behalf. I need not here to allege the words that St. Paul useth touching the holy Communion, 
z 1 Cor. 10. 16, 17.  We are all one Bread, all one body, as many as do communicate of one Bread. Neither that 
a Hierom. 1 Cor. 11.  Saint Hierom saith, The Lord's Supper must be Common. Neither that 
b In 1 Cor. Hom. 27.  St. Chrysostom, The thing that is the Lords they make Private: But the Lord's things are not this Servants, or that Servants, but common to all. Neither that 
c In Johan, Tract. 26.  St. Augustine saith, He would have us to understand, that this Meat and Drink is the Fellowship of his Body and of his Members. Neither that 
d In 1 Cor. Homil. 24.  Chrysostom saith, What shall I call the Communication or Communion? we are all one selfsame body. What signifieth the Bread? The Body of Christ: And what are they made that receive it? The Body of Christ. Although these Fathers by these words do manifestly declare, That the holy Mysteries in their time were divided commonly to the whole people: yet will I take no advantage thereof, for that Mr. Harding will reply, They come not precisely to the nature of this word Communio. Therefore I shall note one or two others, and such as Mr. Harding cannot deny, for that they speak directly to the matter. 
e In Dionys. cap. 3.  Pachymeres a Greek Writer, the Paraphrast upon Dionysius, hath these words; Therefore (saith he) hath this Father Dionysius called it The Communion, for that there all they that were worthy, did communicate of the Holy Mysteries: (And all than were reputed worthy, and received daily in the Primitive Church, but persons excommunicate and enjoined to Penance; who upon great and notorious crimes could not be suffered to communicate with the rest of the faithful, sometimes during their whole life, but only when they should depart the world. This extremity was used for terror of others, and such reconciliation was thought necessary at the end, for solace of the party, that he should not utterly be swallowed up in despair, but might perceive he was received again amongst the faithful (by sending the Communion to him at his death) and so depart comfortably as the Member of Christ, as 
* Page 100  Bishop Jewel writes and proves in the next page.) 
f In 1 Cor. 10.  Haymo writing upon Saint Paul's Epistles, saith thus, The Cup is called Communication, which is as much as participation, because all do communicate of it. 
g In Speculo Ecclesiae.  Hugo Cardinalis, saith thus, Afterwards let the Communion be said, which is so called, that we should all communicate. 
h De Missa publica proroganda.  Gerardus Lorichius, Dicitur Communio, quia concorditer de uno Pane, et uno Calice multi participamus, &c. Is is called Communio, because we (being many) do communicate together agreeably of one Bread & one Cup. And this word Communio, is as much as participation, or receiving of parts. 
i De Ecclesiae Observationibus.  Micrologus, Non potest proprie dici Communio, nisi plures de eodem sacrificio participent. It cannot justly be called a Communion, unless many do receive of one Sacrifice. If Mr. Harding will not believe us, yet I hope he will believe some of these. They be all his own. It were much for him to say, they be all ignorant and unlearned, and not one of them understood what he wrote. Certainly their age will give it them, they are no Lutherans.  
3ly. 
k Ibidem p. 24.  Whereas Mr. Harding in defence of Private mass puts this case: What if 4. or 5. of sundry houses, in a sickness time, being at the point of death, require to have their rites credit they depart; the Priest after that he hath received the Sacrament in the Church, dineth, and then being called upon, carrieth the rest a mile or two unto the sick; He doth what he is required: Doth he not in this case communicate with them? &c. Else if this might not be counted a lawful and good communion, and therefore not be used, one of these great Inconveniences should willingly be committed; That either they should be denied that necessary victual of life at their departure hence; which were a cruel Injury, and a thing contrary to the examples and godly ordinances of the Primitive Church: Or the Priest, rather for companies sake, than of devotion, should receive that holy meat after he had served his stomach with common meats, &c. Bishop Jewel amongst other solid Answers hereunto, returns this. But if the people would now communicate every day, as they did then (in the Primitive Church) or at least oftener than they do now, then should not this matter seem so necessary at the end, as is here pretended: And so had Mr. Harding lost another Argument.  
To these 3. passages of Bishop jewel, I shall annex that of his learned coetanean, and fellow Exile for Religion, Thomas Beacon, (a burning and a shining light) in his Catechism, Vol. 1. of his Works, f. 462, 463. where after he hath proved by sundry Scriptures and Authorities, That the Lord's Supper in the Apostles times, Primitive Church, was commonly received every day, or Lord's day at the least. Adding, That among the Greeks, even at this day, if any man absent himself from the Lord's Table by the space of 14. days (except he can render a reasonable cause of his absence) he is excommunicate, and put from the Company of the faithful: and that in all those mighty, large, populous Kingdoms, under that most puissant King, Precious John, the holy Communion of the Body and blood of the Lord, hath from the beginning been daily administered unto the people, and yet is at this present day, as Histories make mention. He than censures this as a gross Popish innovation and abuse (contrary both to Scripture, and Antiquity) That whereas the Lord Christ Jesus would have the holy Communion of his blessed Body and precious Blood to be oft times received of the faithful, for a remembrance of his death and passion, and for the worthy, earnest, diligent consideration of that inestimable Benefit which we have obtained of God the Father, through the Son his passion and death: The custom of the Pope's Church is, that the people receive the Sacrament usually but once a year, that is to say, at Easter. By which ●eans, the commandment of Christ is broken, the Sacrament neglected, the death of Christ not so earnestly remembered; the people become unthankful, Dissolution of life breaketh in, Vice increaseth, Virtue decreaseth.  
From these (with sundry other like) Passages of Bishop jewel, and Thomas Beacon, (incomparably eminent both for their Learning and Piety) it is irrefragable,  
1. That in the Apostles days (as some from Acts 2. 46, 47. c. 20. 7. 11. 1 Cor. 10. 16, 17, 21. c. 11. 17. to 34. resolve) and in the 
l See Bishop Jewels Reply to Harding, p. 11, 13, 38, 39, 48, 51, 359, & My Suspension suspended, p. 24, 25, 26.  Primitive Church for many hundreds of years next after the Apostles, and among the Greeks and Christians under Precious John at this day, all Christians and visible Members of the Church, of years of discretion to examine themselves, constantly received the Communion all together every day, or Lord's day at the least, when ever they met to pray, hear the Word, or perform any other public Duties of Religious Worship unto God; and that out of mere duty, piety, devotion, zeal and love to Christ. 
m Chap. 12. divis. 2. p. 228.  Bishop jewel, in his Defence of the Apology of the Church of England, proves this more fully by the confession and testimonies of sundry Popish Authors. Thomas Aquine saith, In Primitiva Ecclesia, quando magna vigebat devotio Fidei Christianae, Statutum suit, ut fideles quotidie communicarent. In the Primitive Church, when great Devotion of the Christian Faith was in strength, it was ordained, that the faithful should receive the Communion every day. 
n Durand. in rational. l. 4. c. 55.  Durandus saith, In the Primitive Church, all the faithful daily received the Communion. 
o In Luc. c. 24.  Hugo Cardinalis saith, In the Primitive Church All, as many as were present at the Canon of the mass, did daily communicate: and if they would not, they departed out of the Offertory. If ye think these Authorities are not sufficient, 
p Contra Musculum, de Sacrificio.  Iohannes Cochlaeus saith, Omnes olim, &c. In old time both all the Priests, and all the say people received the Communion with the Minister that had made the Oblation, as is plainly perceived by the Canons of the Apostles, and by the Books of the ancient Doctors of the Church, &c. Likewise saith 
q In Canon. Missae.  Jodocus Clichthovius, In Primitiva Ecclesia, &c. In the Primitive Church the faithful received the Communion every day. Likewise it is noted in the Margin upon the Apostles Canons. Omnes olim, qui intererant, communicabant. In old time, all that were present, did communicate. In the Council of Antioch, Can. 2. & Concil. Aquisgran, cap 70. Omnes, &c. All that come into the Church of God, and hear the Holy Scriptures, and refuse the receiving of the Lord's Sacrament, let them be put from the Church. These Decrees reach not only to the Ministers of the Church, but to the whole People. 
r In 1 Cor. 11.  St. Ambrose saith, Munus obla●um totius populi fit, &c. The oblation offered is made the whole peoples; For that in me bread all are signified; For in that we are all one, we must all receive of one bread. In imitation hereof, the Protestant Churches in foreign parts did frequently receive the Lord's Supper all together, witness the 
s Harmony of Confessions, sect. 14. p. 307  Former Confession of Helvetia, Artic. 22. Of the Lord's Supper: We do therefore use the holy meat oftentimes; because that being admonished hereby, we do by the eyes of faith, behold the death and blood of Christ crucified, and meditating upon our salvation, not without a taste of heavenly life, and a true sense of life eternal, we are refreshed with this spiritual, lively, and inward food, with an unspeakable sweetness, and we do rejoice with a joy that cannot be expressed with words for that life which we have found, and we do wholly and with all our strength pour out our thankssgivings for so wonderful a benefit of Christ bestowed upon us. And this 
t Ibid. p. 349.  Confession of Sweveland, of their practice: Our men do often times, with as great reverence as they may, receive the Sacrament, to be the lively food of their souls, and to stir up in them a grateful remembrance of so great a benefit. The which thing also useth now to be done among us much more often and reverently, than heretofore was used: (to wit, in times of Popery:) With the 
u Ibid. p. 331  Confession of Auspurg, in these words, Therefore the mass, (to wit, the celebration of the Lord's Supper) must be used to this end, that there the Sacrament may be reached unto them that have need of comfort. As Ambrose saith, Because I do always sin therefore I ought always to receive a medicine. And seeing the mass is such a Communion of the Sacrament, we do observe one common mass every holiday, and on other days, if any will use the Sacrament, when it is offered to them, which desired it. Neither is this custom newly brought into the Church. With what 
* Ezech. 3 9 Zech. 7. 22.  hearts of adamant, brows of brass, searedness (not tenderness) of Conscience then, can or dare any Protestant Ministers, Parsons or Vicars now, who have Cure of Souls, obstinately deny, peremptorily refuse to deliver the Lord's Supper to themselves, or any, or all of their Parishioners and Church members, when they earnestly desire it at their hands, not only for sundry days, weeks, months, but years together? and that under a new monstrous 
x See Dr. Drekes Boundary to the Holy Mount. Mr. Collings, and others.  pretext of extraordinary Zeal, Piety, Devotion, Sanctity, tenderness of conscience, transcendent Love to Christ, his Sacraments, their own and their people's souls? Or with what colour will such Pastors be able to justify or excuse themselves before any Tribunals of God or men, when legally accused, convicted for this notorious detestable Sacrilege, and apostasy from the custom of the Primitive and Protestant Churches, if they presently repent not of it with confusion of face, and redemption of their former wilful neglect herein, by constant, frequent, public Communions henceforth delivered to all their people in Common, without future seclusions of any unexcommunicate persons from it, who unfeignedly desire it.  
2. That the Apostles, Primitive Christians, Fathers, Authors, with these two most judicious Divines, believed, asserted, both by their preaching, writing, practice, 
y Bish. Jewels Reply to Harding, p. 20, 21, 23, 24, 29, 32, 38, 27, 28.  That the Sacrament belonged to, and aught to be administered to every visible Christian and Church-member alike, to all the whole Congregation in common; and that none ought to be secluded, suspended from it, but persons actually 
z Bish. Jewels Reply, p. 24. 29, 30, 35. Harmony of Confessions, sect. 14.  excommunicated from Church-communion, and all other public Ordinances, for notorious, scandalous offences: That upon this ground, and its frequent common reception by all, it was styled, The Communion, both by the Fathers, Primitive, and Modern Christian Church-writers of all sorts. This is the express doctrine of the whole Church of England, confirmed by 
a 13. Eliz. c. 12.  Parliament, and subscribed, assented to by all true Ministers, Pastors of the Church of England, admitted to any Pastoral Charge, Article 30. The Cup of the Lord is not to be denied to the Lay-people; For both the parts of the Lord's Sacrament by Christ's Ordinance and Commandment, aught to be ministered to all Christian men alike. A universal affirmative, admitting all unto, and sequestering no (unexcommunicated) Christian from both or either parts of the Lord's Supper. Which the Confession of the Protestant Churches in Saxony, thus back 
b Harmony of Confessions, 12 Section, p. 285. See 14. Sect. p. 360.  Article 22. Of the Sacraments. The Church also is discerned from other Gentiles by certain Signs and Ceremonies instituted of God, and usually called Sacraments, as are Baptism, and the Lord's Supper. Which notwithstanding are not only Signs of a Profession, but much more (as the ancient fathers said) Signs of Grace; that is they be Ceremonies added to the promise of the Gospel touching Grace, that is, touching the free remission of sins, and touching reconciliation, and the whole benefit of our redemption; the which are so instituted, that every man may use them; because they be pledges and testimonies which declare, that the benefits promised in the Gospel, do appertain to every one. For the voice of the Gospel is general: this use doth bear witness, that this voice doth appertain to every one which useth the Sacraments. What other Protestant Churches, Confessions affirm to this purpose, you may read at large in the Harmony of their Confessions, Sect. 10, 11, 12, 13, 14, 15. With what colour of Piety, justice, Equity, Conscience, Zeal, Prudence, Christianity, Charity then, dare any of our Independent, Presbyterian, or other Ministers seclude, debar, not only pretended ignorant, scandalous, unregenerate, Visible Church-members, nor actually or legally excommunicated, but even true regenerate godly Christians, and their whole Churches, Parishes, (if not some whole Towns, Cities) from this holy Supper and Communion, from month to month, yea year to year, upon false pretences, that it belongs not to them; that they shall profane the Sacrament; cast pearls before Swine; give holy things to dogs; damn, poison their own and their people's souls, if they give the Bread, Cup of the Lord unto them; and make visible and real Saint ship, fitness, worthiness, the sole rule, ground of right, interest in, and admission to this Sacrament; against the professed Doctrine, Practice of all former ages, Churches. And all in truth to erect a more than arbitrary Ecclesiastical Papal Tribunal over Christ's own Sacraments, and their Parishioners consciences, persons, to admit to, or seclude all and every of them from the Lord's Supper at their pleasures, upon their own terms and times alone; the sole true round of this impious, sacrilegious, unchristian, antichristian Innovation; for it deserves no better epithets.  
3ly. That the Apostles, Primitive Church, Christians, Fathers freely and usually admitted all visible Christians whatsoever to the Communion of the Lord's Supper, of discretion to examine themselves, whom they freely admitted to Baptism, Prayer, hearing of the Word, or any other public Ordinances of God's worship: 
b Bish. Jew●●s Reply to Harding, p. 11. 12. 53 67 29. Apostol. canon's Can. 9 Harmony of Conf●ssions, sect. 14. p. 344.  enjoining them all under pain of Excommunication, when ever they heard the Word, or met together in public, to receive the Lord's Supper likewise in common together, and excommunicating such who communicated not in this sort, as men working the trouble and disorder of the Church. That they required, exacted no other, no greater, no solemner self-examination, preparation, fitness, visible worthiness, or real graces in the, when they came to receive the Lord's Supper, but the very same they demanded, expected from them, when ever they came to be baptised, pray, hear, read the Word, or converse with God in any other sacred Ordinances of his worship, God himself requiring the like examination, qualification, preparation, fitness in all other holy duties and approaches to him in his word, as in this duty, as is evident by Eccles. 5. 1, 2. Lam. 3. 40, 41. Psal. 26. 6. isaiah 1. 16, 17, 18. 1. 15, 16. 2 Chron. 30. 17, 18, 19, 20. Exod. 12. 48. 2 Cor. 13. 5. Jam. 1. 5, 6, 7, 21. Mat. 22. 12. 1 Pet. 2. 1, 2. Hebr. 12. 1. 1 Tim. 2. 8. Heb. 4. 2. 2 Pet. 1. 5. to 19 Luke 8. 18. Mar. 4. 24. Rom. 14. 23. and other texts, compared with 1 Cor. 11. 28, 29. and Christ's 
c Mat. 26. 26, &c. Ma●. 14. 22, &c. Luke 22. 19, 20. 1 Cor. 11. 23, &c.  sudden institution and celebration of this Sacrament at his last Supper, without giving any previous Notice of it to his Disciples to prepare themselves for its worthy reception, their former preparation, fitness to eat the Paschal Supper, and hear Christ's heavenly instructions given them, John 13. 14, 15, 16, 17. being deemed by Christ himself a sufficient preparative to communicate with him at his Table. Upon what true ground of conscience, piety, justice, reason or religion then, can any Ministers now seclude all or any of their baptised Parishioners of sufficient capacity to examine themselves, whom they freely, constantly admit to communicate with them in baptism, prayer, preaching, singing Psalms, hearing, reading God's word, and other ordinary or extraordinary public duties of God's worship, from the Communion of the Lord's Supper only? or deem them unprepared, unqualified, unworthy to communicate in this Ordinance alone; when as they deem them sufficiently qualified, prepared, worthy to converse with God, and the most regenerated Saints in all or any other public Ordinances but this? Or by what divine warrant from God's own Word, our Saviours, his Apostles, the Primitive Fathers, Christians, the 
* Harmony of Confessions, sect. 14.  Protestant Churches, or B●shop Jewels Doctrine or Practice, can they now over-rigidly exact●a more transcendent, serious, diligent, special examination, preparation, qualification, worthiness, fitness, holiness in their people when they resort to the Communion of the Lord's Supper, than when they come to hear, read the word, fast, pray, receive the Sacrament of Baptism, give thanks, or sing praises unto God; or else seclude, or deem them for unworthy Receivers, who can eat or drink nothing but their own damnation? Yea, with what conscience, reason, justice, can any communicant's neglect, refuse, delay to receive the Lord's Supper, upon this pretext alone, that they are wholly unworthy, unfit, unprepared only for this duty, when publicly administered in the Churches whereof they are members, and they there present at all or any other sacred public Ordinances, in which they then repute themselves not unfit, unworthy, unqualified, unprepared to converse with God, and communicate with other Christians, but in this duty alone? Doubtless the serious consideration of Bishop Jewels, St. Ambrose, and St. Augustine's words forecited, touching due preparation to all holy duties, with that of Chrysostom, If thou be not worthy to receive the Communion, than thou art not worthy to be present at Prayers: and of the Primitive Christians daily communicating, as well as hearing and praying, will rectify this common received Error both in Ministers and People, now made the principal plea in bar, excuse, justification, by the one magisterially to sequester, repel their Parishioners from the Lord's Table, and by the people voluntarily to withdraw, debar themselves from it, against Christ's own precept and their bounden duties, to the prejudice, if not peril of their souls. Which I write not, to make any careless or neglectful of due preparation when they repair to the Lord's Table; but to stir all up to a like conscientious, holy preparation in all their public or private approaches to God in other duties; to rectify this common, superstitious, epidemical error, that most think they are unworthy, unprepared for the Lord's Supper only, even than when they deem themselves not so for all or any other sacred public duties; and thereupon approach not to it when it invited, or so frequently as they ought; and that henceforth none may deem themselves only worthy to receive the Lord's Supper once or twice a year, but unworthy at all other seasons, they being not worthy to receive it once a year, if they be not worthy every day, according to St. Ambrose doctrine; Who writeth thus of the custom of the Latin Church in his time (as 
d Reply to Harding, p. 19  Bishop Jewel records his words) 
e Ambr. in 1 ad Timoth. c. 2. Non quotidi●.  Every week we must celebrate the oblation, although not every day unto strangers, yet for the Inhabitants; yea sometimes twice in the week; who then as frequently received the Communion, as they heard the Word, or prayed, and deemed the selfsame preparation sufficient for all three Ordinances then conjoined, as unseparable in point of usual practice. The reason why Christ instituted the Sacrament of this Supper in the most common daily Elements of Bread and Wine, was, that so they might be commonly and frequently received by all at his Table for the spiritual nourishment of their Souls, as well as daily and frequently received for the nutriment of their bodies at their private Tables.  
4ly. That Christ himself, his Apostles, the Primitive Fathers, Christians, with all others who thus pressed, practised the daily administering and receiving of the Lord's Supper, reputed it a converting, as well as confirming Ordinance, 
f Haec autem est commmunis Theologorum Doctrina, Sacramenta confer Gratiam, vel faciendo, ubi non invenit factam, vel factam augendo. Nostra Sacramenta dicuntur salvare, REGENERARE, &c. Bellarmin. Amesii Bellarminus Enervatus, Tom. 3. l. 1. c. 4.  begetting, quickening grace in unregenerate, as well as confirming, inoreasing Grace in regenerate Christians, as the Word read and preached doth. This 
g De Trinit. l. 3. c. 4.  St. Augustine's forecited words (For Christ's Supper is a Sermon, and the Priest therein preacheth and uttereth the death of the Lord) with sundry others, who style it a visible Word, a means of quickening and begetting Grace, &c. sufficiently manifest, and I have 
h A Vindication of 4 Serious Questions, p. 39 to 48. Suspension suspended, p. 24. to 39 See Mr. Humsrey his rejoinder to Dr. Drake. His 2. ●indication of Free. Admission to the Lord's Supper, p. 32, 33, &c. Mr. Blake his Covenant sealed, p. 204. 240.  elsewhere proved at large. How dare then any Novellers, (Ministers or others) deny it to any unconverted, unregenerated Christians, as a mere deadly poison only to them; being the most probable, effectual lively means of their humiliation, compunction, regeneration, conversion unto God, prescribed as the chiefest balsam, cordial to heal their wounded, in-sick Souls, and support their despairing, languishing Spirits? Or how dare any such Souls, Spirits, Christians (though laden, heavy laden with the greatest Crimes) abstain from this most sovereign medicine to effect and perfect their Spiritual cure, upon pretence of their own unfitness, unworthiness, unpreparedness, when as the more dangerous, more desperate, mortal their Wounds & Maladies are, the more & more speedily they need, the fitter they are for this Spiritual Basilicon, this heavenly Electuary, which they 
i See My Suspension suspended, p. 36, 37. Concordia Lutherana, p. 542. to 550.  then most defer, neglect, when they need it most, and would first be healed, cured by some other means before they resort to this most precious healing physic, which most effectually applies Christ's passion, blood, merits to their despairing dying Souls, of all other Ordinances whatsoever? If all, in desperate, corporal wounds, diseases, resort presently to the most effectual healing Medicaments, why not then in Spiritual likewise; but be enjoined, persuaded, enforced under pain of damnation to defer and forbear them?  
5ly. That it 
k Bish. Jewels Reply, p. 11, 12, 13. 29. 69. Chrysostom. in Ephes. Homil. 3.  was the constant practice, duty of the Primitive Fathers, Bishops, Pastors, and of the Protestant Churches Ministers in the beginning of Reformation to invite, excite and stir up all their people, when backward, negligent, undevout, to the frequent constant rec●ption of the Lord's Supper; reputing all such who neglected this duty, to be malapert, impudent, unworthy of Christian Communion, and rebuking, censuring, excommunicating them as such, till they repented of this sin, as the premises largely manifest; together with that pathetical Exhortation in our Book of Common Prayer, prescribed by the whole Church, Parliament of England to be used by all Ministers, 
* 5 & 6 E. 6. c. 1. 1 Eliz. c. 2.  and read in Churches, when they shall see the people negligent to come to the Holy Communion; which I shall desire all our Ministers, and Negligent Communicants oft to read, ponder at their leisures, for their better information and conviction. With what consciences, reason, equity, Piety then, can any who profess themselves the only true faithful orthodox Ministers of Jesus Christ, (yea the holiest and devoutest Zealots of all others) now make it their chiefest business, their greatest glory, praise, the argument of their ferventest zeal and devotion by preaching, writing, disputing, not to exhort provoke, encourage, invite, compel their people to, but to dehort, deter, s●quester, debar their Parishioners & others from the Lord's Table, and their holy Communion with Christ and one another in this Ordinance, for whole months, yea years together; 
l Mr. Rutherford's Divine Right of Church Gov. p. 252, 253, 254, &c. A Brotherly and Friendly Censure, p. 5, 6. Mr. Drake, p. 179, 180. Mr. Coll. and others.  advising them to abstain, fly from it, as a most certain deadly poison & damnation to their souls; and instead of discharging their Pastoral duties in excommunicating all such who profanely neglect to repair to it, seclude, excommunicate themselves, and all their Parishioners from it (though they earnestly importune them to be admitted to it) month after month, year after year, against all laws of God and Man; and by most absurd, unchristian, unreasonable whimsical conceits, and pervertions of Scriptures, endeavour to justify in press and Pulpit this their most sacrilegious, unchristian, impious, Papal, Antichristian practi●e before all the world; 
m An Antidote against 4▪ Dangerous Questions. A Brotherly and Friendly Censure Mr. Drake his Boundary to the Holy Mount. Mr. Collings, Mr. Saunders, and others.  censuring all others as professed Enemies to Reformation, Christ's Covenant and Kingdom, profane, Licentious Libertius, Erastian heretics; Men of loose Principles, void of piety, devotion, holiness, &c. who either concur not with, or publicly oppose them in these their irreligious Innovations, and tyrannous usurpations, diametrically contrary to the Doctrine, Practice of all former Christian Bishops, Pastors, Ministers, Churches, from the Apostles days till this day. The Lord now convince, rebuke, humble them for these their scandalous Practices, Publications, and reclaim them for the future, for their poor oppressed people's spiritual welfare, and our Churches future peace and settlement in these distracted times.  
6ly. Bishop Jewel, and Thomas Beacon, in their forecited passages, charge these particulars on the Church and Clergy of Rome, as antichristian Papal Practices, Innovations, Errors, Crimes, contrary to the institution, doctrine, Practice of Christ, his Apostles, the Primitive Church, Fathers, Christians, and of all reformed Protestant Churches, Ministers; in which most of our Anabaptistical and Independent Ministers, yea many Presbyterians now imitate, equal, and far exceed them.  
1. That the Custom of the Pope's Church and Popish Clergy is, usually to administer the Lord's Supper to the People, but once or twice a year, by which means the commandment of Christ is broken, the Sacrament of Christ neglected, the death of Christ not so earnestly remembered, the people become unthankful, dissolute in life, vice increaseth, virtue decreaseth. But how many Ministers now amongst us, not only neglect, but peremptorily refuse to administer the Sacrament to their Parishioners & people, so oft as once or twice every year at certain times; but not so much as once in two, three, or four years' space, or more, together? whereby all the forementioned sins and evils are more multiplied amongst us of late years, than formerly in times of popery: Herein therefore they are more inexcusable and blame-worthy than the Papists, whom they exceed in this exorbitancy.  
2ly, That the Pope and Popish Priests made the people's negligence and undevotion in not resorting daily and frequently to the Lord's Supper, the rule of Christ's religion, and groundwork of their private Masses. And instead of controlling, rebuking the people for not repairing constantly and daily to this Sacrament, they suffered them to persevere and perish in this their negligence; yea increased their negligence, and discouraged them from the holy Communion: whereas, were it a matter of Tithes or other payments, they should be called upon, and not suffered in any wise to be negligent, neither should their negligence stand for excuse. And do not our Anabaptistical, Independent Ministers, crept into many Parish Churches, and some Presbyterians likewise, make the people's negligence, ignorance, unpreparedness, undevotion, the very groundwork of their casting off and discontinuing all public Communions in their Churches, there formerly celebrated every Month, or quarterly at least, and to set up private Communions in their Conventicles and private Meetings to some few selected proselytes like so many private Masses; yea, instead of exciting their Parishioners to the frequent constant receiving the Lord's Supper, and reprehending them for their undevotion, backwardness in resorting to it, do they not foster, encourage them in their Non-approaches thereunto; nay use all possible strained Arguments to dissuade, deter, debar them from the least access unto it; though strict and diligent in calling on them for their own Tithes, dues, wherein no negligence or plea must be admitted? O then do they not fully imitate, equal, yea exceed the Popes and Popish Priests herein, (who force all to communicate once a year at least, under pain of Excommunication) under pretext of avoiding Popery and profaneness? The Lord set this home upon their Spirits, that they may reform it without delay.  
3ly, That the Popes and Popish Priests debarred the people from reading the Scriptures, &c. upon this ground, that they be Dogs and Swine, and therefore should not such precious stones be laid before them. And do not many of our ministers, upon this very Ground debar all their people from the Lord's Supper, and justify it in 
a Mr. Dr●k●, Mr. Collings, and others.  Print and Pulpit, from Mat. 7. 6. Give not that which is holy to Dogs, nor cast ye your Pearls before Swine, lest they trample them under their feet, and rent you? Which was certainly never intended of the Sacrament of the Lord's Supper (not then instituted) nor of such who earnestly desire frequently to receive this Pearl, this holy thing, and are ready to rent their Ministers for not delivering it unto them, whereas they would highly love, honour them, did they constantly give it to them, as they ought by Christ's injunction, and the Primitive father's practice; But rather of heavenly admonitions, reprehensions, Instructions given to excommunicated, obstinate Sinners, who would be more exasperated than reformed by them, as I have 
b A Vindication of 4 Serious Questions p. 38, 39 Four Serious Questions, p. 3.  elsewhere proved at large, and 
c Mr. Humsr●ys Second Vindication of Free Admission to the Lord's Supper, Sect. 12. p. 71. &c.  others very lately. And are they not then direct Popes, Papists herein, fighting with their Arguments against their own People, and Christ's own sacred Communion?  
And here let me inform these Censorious Ministers, who term and deem all those baptised Christians, whom they judge unregenerate, dogs, and Swine; that these are no Scripture, Gospel or Christian terms, or epithets becoming their Lips or Pens, but mere Anti-Scripture, ungospel, unchristian Reproaches, Revilings unbecoming their ministerial Function, and Profession of Christianity, diametrically contrary to Gods, Christ's, the Holy Ghosts, the Prophets and Apostles language in holy Writ: Which in the Old Testament styled all the circumcised Israelites, and seed of Abraham, joined unto him by external federal Covenant and profession, though for the most part really void of saving Grace, and inward spiritual holines●, 
d Exod. 22. 31. c. 19 6. Levit. 11. 44. c. 19 2. c. 20 7. Num. 15. 40. c. 16. 3. Deutr. 7. 6. c. 14. 2. 21. c. 26. 19 c. 28 9 Ezra 8. 28. c. 9 2. Isa. 6. 13. c. 62. 12. Dan. 8. 24. c. 12. 7.  Holy men: A Kingdom of Priests, and an holy Nation, a peculiar people: an holy people unto the Lord thy God, a chosen special people unto himself above all the Nations which are upon the face of the earth; the holy seed: the holy people, the redeemed ones, 
e Exod 3. 7. 19 c. 6. 7. c. 7. 4. c. 33. 15, 16. Levit. 20. 26 c. 26. 12. Deut. 9 29. c. 10. 15. c. 29. 13. c. 32. 9 43. 1 Sam. 2. 24. c. 12. 22. 2 Sam. 7. 7. 11. 23, 24. 1 King's 8. 16. 36. to 52. c. 14. 7. 2 King's 11. 17. 1 Chron. 17. 21, 22. c. 29 17, 18. 2 Chro. 6. 6. 24. 39 c. 23. 16. Psal. 38 9 Psal. 29 11. Ps. 47. 9 Ps. 50 7. Ps. 68 7. 22. Ps. 77. 15. 20. Ps. 78. 1. 20. 52 62. 71. Ps. 79. 13. Ps. 81. 11, 13. Ps. 85. 2. Ps. 94. 5. Ps. 95. 7. 10. Ps. 100 3. Ps. 106. 4. 40. Ps. 111. 6. 9 Ps. 135. 12. Ps. 148. 14. isaiah 1. 3, 4. c. 3. 12. c. 5. 13. 25. c. 40. 1, 2. c. 58. 1. Jer. 2. 11, 12. 31, 32. c. 5. 26. 31. Ezech. 13. 9 19 Dan. 9 20. Hos. 4. 6. 8. 12. Joel 3. 3. Amos 7. 8. 15. c. 9 13. Obad. 13. Mich. 2. 4, 8, 9, c. 3. 3. 5. c. 6. 2, 3, 5. Zeph. 2. 9, 10. Zech. 8. 7, 8.  God's people, the Lord's people, the Lord's portion and inheritance: his own people, the sheep of his pasture; the people of the Lord of Hosts; and that not only when they kept themselves pure from Idolatry, false worship, & other wickedness, but even when they were polluted with idolatry, false worship, all manner of pollutions, impieties, & plagued by God, punished and carried away captive for their sins, as the marginal Texts, with sundry others testify. So all their Priests, Levites, Cities, (especially Jerusalem) are styled holy, most holy to the Lord, the holy Court, though many of them were polluted, profaned, defiled with all kind of wickedness and idolatry, Exod. 30. 29. Levit. 11. 44. c. 21. 6, 7, 8. Isa. 52. 1. c. 64. 10. c. 1. 21. Neh. 11. 1. 18. Dan. 9 24. Mat. 4. 5. and other Scriptures. Thus all the converted Jews and Gentiles under the Gospel, externally professing, embracing the faith of Christ, and baptised into Christ, are styled God's people, my people, by God himself in the Old Testament; Ps. 110. 3. Hos. 2. 23. Zech. 13. 9 and likewise in the New, Rom. 9 25. Holy, Holy Brethren, Saints, Saints by calling; a holy Generation, a Royal Priesthood, a peculiar people; 1 Cor. 7. 14. 1 Thes. 5. 27. Hebr. 3. 1. 1 Pet. 2. 5. 9 Rom. 1. 2. 1 Cor. 1. 2. 2 Cor. 1. 1. c. 13. 13. Eph 1. 1. 15. c. 6. 18. Col. 1. 2. 26. Philem. 5. yea they are said to be in Christ as branches in the vine, John 15. 1. to 9 sanctified with the blood of the Covenant, Heb. 10. 29. To be redeemed by Christ, 2 Pet. 2. 1. yea reputed Members of the visible Churches of God, and of the Saints, though the major part of them be not really sanctified, & defiled with manifold sins, 1 Cor. 1. 2. c. 14. 17. to 34. c. 14. 23. 33. Acts 20. 28, 29, 30. 1 Thess. 1. 1. c. 5. 14. 2 Thess. 1. 1. c. 3. 6. to 16. Rev. 2. 4, 5. 14, 15. 20. c. 3. 1. &c. 4. 14, 15, 16. compared together, to omit many other like Texts. And such as these, even when they fall into scandalous sins, are to be restored with the spirit of meekness, and to be admonished as Christian BRETHREN, and not reputed Enemies, Dogs, or Swine, Gal. 6. 1, 2. 2 Thess. 3. 6. to 16. being still our Brethren in Christ, till either actually apostatised from the Profession of Christ, or actually cast out of the Church by excommunication for gross scandalous Crimes, as the New Testament ever styles them. Let them therefore henceforth beware how they style any Christians, who frequent the public Ordinances, and profess the faith of Christ externally as well as themselves, Dogs or Swine, or use them as such by secluding them from the Sacrament, though they join with them in all other sacred ordinances, as their Christian Brethren, and fellow Members of the Church of Christ.  
4ly. That the Pope himself and his Cardinals do scarcely communicate once in a year, but are as negligent and as undevout therein as the most part of the people, And are not many of our Ministers now more negligent and undevout herein, than the Pope himself and his Cardinals, or most part of the Popish people under them? in that they do scarcely communicate not only once in a year, but scarce in many years together in public in their Churches? And that not out of bare negligence, as they, which is bad; but out of mee● design, to deba●re all their people from the Lord's Supper likewise, lest they should participate with them at the Lord's table, which is far more impious, detestable both to God and Man.  
5ly, That the Pope and Popish Priests think that any man, be he never so great a sinner may pray to God, and resort to other Ordinances; only they think a Sinner may not receive the Holy Communion. And is not this the very Doctrine, Opinion, thought of many of our Ministers now, who deny, debar their people the Lord's Supper, and yet admit them freely to all other Ordinances of Prayer, Preaching, & c? Yet this must be no Popery, forsooth, in them, but new Evangelical light sent down from heaven of late into their hearts.  
6ly, That Mr. Harding and the Popish Priests, write, profess, That the feast of the Lord's Supper is common, all are invited, but they only received to it those who are disposed and proved; that is, after they have been examined by, and made an Auricular Confession to their Priests, and been adjudged by them worthy to communicate. But yet many of our Parish Priests and Ministers now, are far worse than these Popish Priests herein: For many of them 
f Mr. Rutherford, Divine Right of Church-Gov. p. 280. Dr. Drake's Bound●y, Mr. Collings' Suspension.  deny this Feast to be common; but peculiar only to the true regenerate Saints: they invite not all unto it, but such alone who have saving faith and grace within them; Yea, they invite not such of their Parishioners to this feast for whole years together; but deny them their portion in this heavenly banquet, for fear some unregenerate ones should thereby intrude into this feast together with them. Neither will others of them admit any to this feast, unless they, on their now Presbyteries 
g Dr. Drakes Boundary, p. 113, 114, 115, &c. See Mr. Hum●ryes rejoinder to it, p. 159, 160, &c.  first examine them touching their lives, faith, knowledge, Graces, visible worthiness, and adjudge them upon trial to be well disposed and provided to eat of this heavenly feast; for which they have neither precept nor precedent in Scripture, but only from these Popish Priests, whose language, practice they imitate. And such as will not subject themselves to this their Tyranny (as Bishop Jewel terms it) must no ways be admitted, but secluded from Christ's Table by these Servants, though their Lord himself invites, commands them to resort thereto. Yea (which is a strain beyond all Popish Tyranny of this kind:) Some Ministers have refused to try or examine those Parishioners who have freely offered to put themselves upon their strictest Inquisition and Scrutiny, or administer the Sacrament to them, or to those they every way thought fit, worthy to receive it, peremptorily denying it to them months after months, and year after year, (though importuned by all Christian means to administer it) upon this most unrighteous, untheological, unchristian ground, That if they should admit them to the Sacrament, which was of right due unto them, than others of their unregenerate Parishioners would crowd in amongst them, and claim it likewise as their due. Thus the children must be kept from this their daily, monthly sacred bread, because the Dogs (as they profanely term all other Christians at large) should 
h Mat. 15. 27.  not so much as gather up any of the Crumbs that fall from the Lord's Table. Yea, most of our Anabaptistical, and Independent Ministers, who have got into our Parochial Cures, of purpose to enjoy the Glebes, Tithes, (though they disavow Parochial Congregations as unevangelical, and antichristian, which then in conscience they should not accept, for filthy lucre's sake alone, and willingly resign to others) are so transcendently peccant and super-tyrannical herein, that they will upon no terms or entreaties whatsoever administer the Lord's Supper to the best, the holiest Saints of God, whose graces they cannot but approve (nor yet baptize their Infants for the most part) unless they will first new-mould themselves into their Anabaptistical Societies, or Independent Church-models, the neglect or refusal whereof alone, (I know not by what warrant from Christ or his Apostles) they make a sufficient ground for ever to debar them from this Sacrament, though never so worthy, so prepared otherwise, to receive it. 
* isaiah 1. 2.  Hear, O Heavens! harken, O Earth, and blush, tremble at these monstrous Sacrilegious Impieties, these super-transcendent Papal Tyrannies, and worse than Antichristian Exorbitances, which have rendered many who profess themselves the eminentest Protesta●t Ministers, and Saints of the highest Classis, more injurious, undevout, unrighteous, uncharitable, and tyrannical herein, than Popes (
* Extrav. de Concessione Praehendâ, &c. in Glossa. Reply to Harding, p. 234.  In illis quae v●l●, est ei proratione voluntas, and that there is no other reason to be yielded of his doings, but only this, Qu●a ipse voluit, being now verified of them, as well as formerly of the pope) or Popish Shavelings. The serious consideration whereof should make them execrate these their Popish Exorbitances, and repent in dust and ashes for the●.  
7ly, That Popish Priests from the Name and Nature of the Communion argue thus point-blank against both. It is called Communio: Ergo, it must be private: Ergo, it may be received of one alone, &c. And do not many of our Ministers now argue thus, or more absurdly than they? It is called Communio, because formerly received by all Christian Congregations together in Common: Ergo, It may, it must now be wifully discontinued and laid aside for sundry years together: Ergo, none but Saints and segregated Conventicles must receive it together in private; Ergo, none that are not of our private churchway or Congregation must receive it from or with us: Ergo, neither the Parish Priests, nor any whole Parochial Congregations may or aught of right to receive it all together in the public Church now, as they did heretofore.  
8ly, That the Popish Priests (though they administer this Sacrament but commonly once a year to the people) yet d●●m it a Cru●● injury, a thing contrary to the examples and godly Ordinances of the Pr●mitive Church, to deny the Lord● Supper to private persons on their death or sick beds who desire it. And therefore would rather deliver it alone to the sick person, without the Priests communicating with him, contrary to the nature and institution of the Communion, than suffer the party to die in discomfort, and be swallowed up in despair without it. But many of our Ministers are now so cruel, and hard-hearted to their Parishioners, that they will upon no terms or entreaties, daily frequently, or yet at all deliver the Communion publicly to them in the Church in their healths, that so they might not stand so much in need of it in their sickness, as 
i Reply to Harding, p. 24. 100  Bishop Jewel adviseth (to prevent this Popish Mischief) and the Primitive Christians, Fathers practised: Neither will they administer or send it privately to them at their deaths, as the Primitive Fathers did, even to excommunicate persons on their deathbeds, to comfort their hearts, strengthen their faiths, and keep their souls from sinking in despair. In this therefore they are more uncharitable, injurious, tyrannical, than the very rigidest Popish Priests and Popes unto their People.  
9ly, That 
k Bishop Jewels Reply to Harding, p. 12, 13, 18. & Defence of the Apology, p. 226.  the Popes and Popish Priests having discontinued the daily Communion of the Lord's Supper with the people, have instead thereof set up Private Masses, wherein the people stand by only as Ga●ers, and Spectators only of the Priests eating and drinking; but yet must not eat, drink, or communicate with them at the Altar or Lord's Table, they ●either calling them thereto by words or gestures, nor having any preparation for them if called: making them believe the hearing and seeing of what they do is sufficient: whereby they increase the Negligence of the people, and discourage them from the Holy Commnion. Which Practice, though merely Popish and Antichristian; 
l Bish. Iew●l ibid. p. 3. to 12. 279, 280, 281. 365, 366.  contrary to the precept and practice of Christ and his Apostles, the Custom, Doctrine, Canons of the Primitive Fathers, Churches; the 
m Harmony of Confessions, sect. 12. 14.  Confessions, Articles of all foreign Churches, and of the 
n Artic. 25.  Church of England, professedly condemned, declamed against by the Exhortation prescribed in the Book of Common Prayer, ratified by sundry Acts of our Protestant Parliaments, by Bishop Jewel, and all former Protestant orthodox Writers; Yet Dr. Drake in his Antiquaeries, Preface, & p. 6. and his Boundary to the holy Mount, p. 160, 161, &c. herein plays the downright Pope & Popish Priest, not only in imitating, but thus justifying, pleading for this Practice, as fit to be introduced in all our Protestant Churches. Scandalous Persons, yea Heathens may be present at the Lord's Supper, and all Sacramental actions, and that with a great deal of profit. The fruit of the visible and audible Word may here be attained by bare presence, &c. But they must not be admitted to, but debarred from the participation of the Sacramental Bread and Wine. Mark his reason. By presence, benefit may be gained; but the Danger of eating and drinking unworthily cannot be incurred without actual receiving. A better solider Argument for Private Popish Masses, if true, than any produced by Mr. Harding, Bellarmine, or any Romish Pope or Priest. In which passage he proclaims open war, against the 
o Mat. 26. 26, 27. Mar. 14. 22, 23. 1 Cor. 11. 23, &c.  Institution, Practice, do this, &c. of our Saviour; who instituted this Sacrament, not to be Gazed upon, but eaten and drunken by all present, admitted no bare Spectators, but Gave it to ALL his Disciples: Yea he therein bids defiance to the Holy Ghost and St. Paul himself, 1 Cor. 10. 2, 3, 4. 16, 17. c. 11. 22. to 34: to the 
p Gregor. dial. l. 2. c. 23. Bishop Jewels Reply to Harding, p. 365. Mr. Fox Acts and Monuments, Vol. 3. p. 1, 2.  Ite Missa est, Qui non communicate det locum, Custom, Doctrine of the whole Primitive Church, Fathers, Christians, as Bishop jewel will at large instruct him; and more particularly to the 25 Article of the Church of England. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And this Exhortation, Resolution in our English Liturgy. Whereas you offend God so sore in refusing his holy Banquet, I admonish, exhort, and beseech you, that unto this unkindness you will not add any more. Which thing you shall do (let this Doctor and others mark it well) if ye stand by as Gazers, and lookers on those that do communicate, and be not partakers of the same yourself, this makes the fault much greater, and is a further contempt, having the Mysteries of Christ in derision. Is it not said, Take ye and eat, Take and drink ye all of this? With what face then will ye hear these words? Will not this be a neglecting, despising and mocking the Testament of Jesus Christ, & c? Wherewith other 
* Harmony of Confessions, sect. 14.  Protestant Churches in their very confessions accord; And St. Chrysostom's long before them, ad Ephe●●o●, Hom. 3. Whosoever standeth by, refusing to communicate, is wicked and shameless, and unworthy to be partaker of the Prayers. Thou wil● say I am unworthy to be partaker of Christ's Mysteries; thou art then unworthy to be partaker of the Prayers. Thou mais● no more stand here, th●n one of the Catechumeni, or Novices, that was never Christened. Thus, Dum stulti vitia vitant in contraria currunt: This New Doctor will on no means admit ignorant, scandalous, or unregenerate Christians to receive the Sacrament; for fear they should eat and drink their own damnation: but yet defines, they may be present at it, and all the Sacramental actions, without receiving; and that too with a great deal of Profit; What, I pray? To make their fault much greater, to commit a further contempt, than if they unworthily received them; by having the Mysteries of Christ in derision, and neglecting, despising and mocking the Testament of Jesus Christ; as our whole Church resolves, against this his Popish Whimsy, contradictory to itself: For if they may see and hear the Sacramental actions and administrations worthil●, and with a great deal of profit; no doubt they may also receive it with much more profit and comfort too: and it will Nonplus this grand Rabbi to resolve us, how any can be a fit, a worthy, a profitable Auditor and Spectator of this Sacrament; and yet an unfit, unworthy, unprofitable, yea damned Receiver. Let him therefore not disown, retract this his Popish Dotage, Contradiction, Absurdity, to which he is driven, to avoid the dint of my 
q In my 12. Queries. My Vindication of 4 Serious Questions; And Suspension suspended.  former Arguments, against his absurd new-found Suspension and excommunication of men, by way of Church censure for notorious Scandals, only from the actual reception of the Lord's Supper; but not from being Spectators at it, and freely admitting them as unexcommunicate true Churchmembers to all other Ordinances, without the least seclusion from them: For which Mr. John Humphrey hath since sufficiently schooled him, in his rejoinder to his Boundary.  
10ly, That the Popish Priests having abolished daily, weekly, frequent Communions together with their people in the Church, who ought to receive the Sacrament, and remember the death, Passion of our Saviour, as often as the Priests themselves, do yet (to keep a perpetual remembrance of Christ's death) oblige themselves to say Privase Masses daily, communicate alone without the people, and offer up Christ daily in sacrifice to his Father, wherein appeareth their wanton folly, that they may do, and are commanded to do, they will not do; but that they cannot do, that they will needs do. And is not this the wanton folly of our Anti-Communion Ministers now? That they may lawfully, and are commanded to do, (to administer the Communion frequently, constantly to all their people) they will by no means do, but argue, plead, preach, 
r Dr. Drakes Boundary. Mr. Collings in his Suspension.  write against it: But that themselves confess they cannot, nor aught to do, that they will needs do, in despite of God and Men, even Pope▪ like, 
s Primum l●gant, deinde causas in eos quaerunt. Cyril. in Johan. l. 12. c. 45▪ Iust. ●yd●ord Law: Iew●ls Reply to Harding, p. 358  without any articles, hearing, conviction, and before any judicial Suspension, Excommunication, by any Classis or Ecclesiastical ●udicature, against all or any of their Parishioners, excommunicate, and keep back all, or the Major part of their Parishioners from the holy Communion for sundry months, years together, by their own lawless, Arbitrary, Tyrannical usurpations, without any lawful Authority from God or Man; and will neither receive it alone themselves, as the Popish Priests do, nor suffer their people to receive it with them, to keep a perpetual remembrance of Christ's death; thereby incurring that Censure of Tertullian, de Resurrectione carnis, Haretici ex conscientia infirmitatis suae nihil unquam tractant ordinari●; yea that just woe and Censure denounced by our Saviour, Mat. 23. 11. Luke 11. 52. Woe unto you Scribes and Pharises, Hypocrites, for ye shut up the kingdom of heaven against men: for you neither go in yourselves, neither suffer ye them that are entering to go in: or, them that were entering in, ye hindered and forbade; as Luke renders it. The Lord give them now Gr●ce to discern and reform this their perverse, Pharisaical Pride, hypocrisy, and Tyranny, yea Enmity against the Memorial of our saviour's passion: for it deserves no milder Titles, being such in reality.  
11. That the Popish Priests require a more extraordinary, transcendent holiness, worthiness, examination, confession of sins, preparation, and qualification in such Christians as they admit to the Lord's Supper, than they exact from them in their approaches to God in any other holy Ordinances and Duties of his worship, (be it Prayer, hearing or reading of God's word, Fasting, Thanksgiving, singing of Psalms, Baptism, and the like;) And that upon this conceit, 
t Mr. Harding against Jew●l: See ●is D●fence of the ●ipology, p. 263▪ 264. ●●ss●le Romanum, Pontificale Romanum, Ho●ae ●eatae Mariae; L●desma his▪ catechism. Bel●armine, De Veneratione Eucharistiae. Bishop Jewels Reply to Harding, p. 283, 284. Amesius Bellarmin. Enervatus, Tom. 3. l. 4. c. 8  that it is more sacred and divine, than any other Ordinance whatsoever. For there it is, Hoc est Corpus meum; there we eat and drink (say they) the very Body and blood of Christ it se●f, and so converse more immediately with Christ and God himself, than in any other Ordinance. Which ridiculous Popish dream of Transubstantiation, as it 
u ●ish. Jewels Reply to Harding, p. 282, 283, 284. 305, 306. 453. Bishop Morton against Masse-Ceremonies.  ushered i● their elevation, Adoration of the Sacrament, prostration, kneeling, bowing to it and their Altars, with other various Papal Superstitions and Idolatries; so it first introduced this Suspension, Excommunication of Christians from the Lord's Table only (now so eagerly contested for by Anabaptists, Independents, and overrigid Presbyterians) though freely admitted to all other Ordinances of God's public worship, and that extraordinary, transcendent, special worthiness, holiness, Self-examination, Preparation, fitness, which they appropriate to this Ordinance alone, to make men worthy Receivers, yet never press upon them to make them worthy Petitioners, Hearers, Readers, Thanksgivers, Meditators; introduced first by Popish Priests after Transubstantiation, as an appendent, or consequent of it; but not known, practised in Christ's Church before, in the primitive purest times (as the premises evidence) when they received the Lord's Supper every day when they met together to pray, or hear the word: Which as it hath bred a strange Schism between the Sacrament and Ordinances of God themselves, as if the Lord's Supper were far holier, and Christ more really, immediately, and in another manner present therein, than he is in Baptism, Prayer, or the Word preached; when as in truth, God's Sacraments, Ordinances are all of equal holiness, and God the Father, son and holy Ghost equally present with us, and as immediately conversed with by us in them all, as in the Lord's Supper; as is undeniably evident, by Eccles. 5. 1, 2. 1 Cor. 10. 2, 3, 4 Mat. 28. 19, 20. Acts 10. 33. 44. 47. John 6. 29. to 66. compared with 2 Chr. 6. 19 to 42. Ps. 16. 11. Ps. 27. 4, 8. Ps. 17. 5. Ps. 65. 4. Ps. 84. Ps. 95. 2. Psal. 100 1, 2, 4. Ps. 105. 4. Ps. 132. 14. Ps. 140. 13. isaiah 26. 8, 9 c. 6. 3, 5. c. 64. 1. 5. Jer. 30. 21. Mat. 7. 6. 1 Cor. 9 13. 2 Tim. 3. 15. Rom. 6. 3, 4, 5. c. 1. 16, 17. Gal. 3. 1, 2. 27, 28. By these passages of the Fathers, cited by 
x Defence of the Apology of the Church of England, ch. 14. divis. 2. p. 260, 261, 264.  Bishop jewel against Harding, who charged him with too gross an error, in making the presence of Christ in Baptism, like to his presence in the Supper. 
y In Johan. Tract. 50.  Saint Augustine saith, Habes Christum in praesenti per Baptismatis Sacramentum: Thou hast Christ in the time present by the Sacrament of Baptism. 
z In Epist. ad Ephes. Hom. 20.  St. Chrysostom saith, In the Sacrament of Baptism, we are made flesh of Christ's flesh, and bone of his bones. 
a Super Missus est. Hom. 3.  Saint Berna●d saith, (of Baptism) Lavemur sanguine ejus; Let us be washed with his blood. 
b In Serm. de 4 Feria, c. 1  L●o saith, Thou art washed in the blood of Christ when thou art baptised in his death. By these few, (writes jewel) it may appear, That Christ is present at the Sacrament of Baptism, even as he is present at the holy Supper, unless ye will say, We may be made Flesh of Christ's flesh, and be washed in his blood, and be partakers of him, and have him present without his Presence: Therefore Chrysostom when he hath spoken vehemently of the Sacrament of the Supper, he concludeth thus; Sic et in Baptismo; Even so it is also in the Sacrament of Baptism. The Body of Christ is like wise present in them both. And for that cause 
c Beda in 1 Cor. 10.  Beda saith▪ Nulli est aliquatenus ambigendum, tunc unumquemque fidelium Corporis Sanguinisque Dominici participem fieri, quando in Baptismate Membrum Christi efficitur. No man may doubt, but every faithful man is then made partaker of the Body and blood of Christ, when in Baptism he is made the Member of Christ. And whereas Mr. 
d Reply to Harding▪ p. 284.  Harding and others advanced the Dignity of the Lord's Supper, above Baptism and the Word, and seclude those from it, whom they admit to the other, upon this Ground; That those who eat and drink the Lord's Supper unworthily, eat and drink judgement to themselves, not discerning the Lord's body: Thereto Bishop jewel replies, St. 
e In Malac●i. c. 1.  Jerom saith, Dum Sacramenta violantur▪ ipse cujus Sacramenta sunt, violatur. When the Sacraments be misused, God himself, whose Sacraments they be, is misused. And St. Augustine saith, Qui indigne accipit Baptisma, Iudicium accipit, non Salutem, Who so receiveth Baptism unworthily, receiveth judgement, (or Damnation) not Salvation; as well as he who receives the Lord's Supper unworthily. Yea, Christ himself when he sent forth his Disciples to preach and baptize, Mar. 16. 15, 16. said unto them, Go ye into all the world, preach the Gospel to every Creature: He that believeth (the Gospel preached) and is baptised, shall be saved; he that believeth not shall be damned: To which he superaddes Mat. 20. 14, 15. c. 11. 20. to 25. Mar. 6. 11. And whosoever will not receive you, nor hear your words, when ye depart out of that house or City, shake off the dust of your feet; Verily I say unto you, it shall be more tolerable for the Land of Sodom and Gomorrah in the day of judgement, than for that City. 2 Cor. 2. 15, 16. For we are unto God a sweet savour of Christ (in preaching the Word as well as administering the Sacraments) in them that are saved, as in them that perish: To the one we are the savour of death unto death; and to the other we are the savour of life unto life. By which it is apparent, that there is as much danger, judgement, damnation incurred by every man by his unworthy receiving of Baptism, and unprofitable hearing and contemning the Word preached, as by his unworthy receiving the Lord's Supper; as also by his unworthy praying, which is an abomination unto the Lord, and turned into sin, Psal. 109. 7. Prov. 28. 9 Isa. 66. 3. Upon which account all unregenerate, ignorant, impenitent, scandalous persons should be totally secluded from Baptism, preaching, hearing of the Word and Prayer, as well as the Lord's Supper by our Ministers. So this Erroneous Popish opinion (refuted at large by Dr. Ames, in his Bellarminus Enervatus, Tom. 3. l. 1. c. 4. De Saramentorum Comparatione) hath severed the ordinary daily use of the Lord's Supper used in the Primitive times, from the ordinary public Prayers, and preaching the Word; which it always accompanied in the best and purest times; and engendered a world of unnecessary, unchristian Controversies, Schisms, Sect; in the Church of God, especially in our own, of later times. And therefore ought now to be duly considered, reformed, exploded, as well as that Monster of Transubstantiation, which originally introduced these fond superstitious Popish Errors, that now so much intoxicate the brains, perplex the consciences both of Protestant Ministers and People, and are like to prove our church's ruin. The Church of England in her 13 Article, with our Protestant Writers, Divines, do all Generally condemn the Popish doctrine of Merit of Congruity; Yet most of them now really embrace, justify, 
(f) See Bishop Jewels Reply to Harding, p. 283, 284, &c.  preach, teach, print it, in their extraordinary Preparations for the Lord's Supper. They all generally now teach and exact, a visible, or real worthiness, as absolutely necessary for every Communicant; 
(g) Dr. Drake his Boundary, Mr. Collings. Mr. Rogers, Of Preparation to the Sacrament. The Practice of Piety, touching Preparation for the Sacrament. ●ntidote against 4. Qestions.  without which, he must in no wise approach to the Lord's Supper, for than it will certainly prove mere poison to him, and he shall only eat and drink thereat his own damnation. But if he be so really, so visibly worthy and prepared, as they prescribe and require hi● to be, than he may certainly assure himself, that God will accompany this ordinance with his special presence, Grace, blessing, so as he shall assuredly reap much Grace, increase confirmation of his Faith, joy, Peace, Assurance, and all other Graces by it. Whether this be not the Popish schoolmen's meriting Grace of Congruity; 
(h) Bonavent. in 3. Sent. dist. 4. art. 2. qu. 2. and others thereon. Summa Angelica, Tit. Meritum.  and tying of God's Grace, Spirit, to our worthiness, Merits, Preparations, for our own inherent worthiness and Preparation sake, let all judicious Protestants resolve? Verily, when I seriously ponder that Memorable Passage of Martin Luther in his Greater Catechism, 
i Concordia Lutherana, p. 242. to 252.  That this Sacrament was not institnted for those that are worthy, and purely cleansed, from their sins, but clean contrary, even for miserable and wretched sinners, sensible of nothing but their own unworthiness, Therefore let such a one say; Lord, I would very willingly be worthy of this Supper: but yet I come unto it, induced by no worthiness of mine own, but trusting on thy Word alone, because thou hast commanded me to come, &c. For the Sacrament is not to be looked on as an hurtful thing, 
Nota.  from which we should run with both our feet, but as a saving and wholesome medicine, which may heal thy diseases, and give life both to thy Soul and Body. Why then do we so shun it, as if it were a Poison, which being received would bring present death unto us? Yea, but some may say, I am not so sensible of my sins and unworthiness as I should be. To such as are in this condition I can give no better advice, than to look into their own hearts, and to see whether they be not flesh and blood, and may not say with Paul, Rom. 7. I know that in me, that is, in my flesh, dwelleth no thing that is good. In sum, by how much less sensible thou art of thy sins and defects, the more reasons thou hast of coming, and frequent seeking Help and physic And when I consider these Passages in the Practice of Piety; (so much approved by all our Divines, and pious Christians) concerning the due manner of practising Piety in receiving the Holy Supper of the Lord, 
k Edit. 31. p. 402. 435.  That no man living is of himself worthy to be a Guest at so holy a Banquet. The Rules there prescribed, How to consider and perceive our own unworthiness, by examining our lives according to God's commandment: With these ensuing Meditations prescribed to every Communicant to ponder, both before and at this Sacrament, 
l Page 451, 452, 453.  Ponder then, with what face darest thou offer to touch so holy a body, with such defiled hands; Or to drink such precious blood, with so lewd and lying mouths; Or to lodge so blessed a Guest, in so unclean a Stable: For if the 
m 1 Sam. 6. 19  Bethshemites were slain for but looking irreverently to the Ark of the Old Testament; what judgement Mayst thou justly expect, who with such impure eyes and heart, art come to see and receive the Ark of the New Testament, in which 
n Col. 2. 39  dwelleth all the fullness of the Godhead bodily? &c. If John Baptist (the holiest man that was boru of a woman) thought himself 
o Mat. 3. 11.  unworthy to bear his shoes; O Lord, how unworthy is such a profane wretch as thou art, to eat his flesh, and to drink his precious blood? If the blessed Apostle St. Peter, seeing but a glimpse of Christ's almighty power, thought himself 
p Luke 5. 8.  unworthy to stand in the same boat with him; How unworthy art thou to sit with Christ at the same Table, where thou Mayst behold the infiniteness of his Grace and Mercy displayed? If the 
q Matt. 8. 8.  Centurion thought that the roof of his House was not worthy to harbour so divine a Guest; What room can there be fit under thy ribs for Christ's holiness to dwell in? If the 
r Mal. 9 20. 21.  bloud-issued sick woman feared to touch the hem of his garment; How shouldest thou tremble to eat his flesh, and to drink his All-healing blood. Yet if thou comest humbly in Faith, Repentance and Charity, abhorring thy sins past, and purposing unfeignedly to amend thy life henceforth, let not thy former sins affright thee; for they shall never be laid to thy charge, and this Sacrament shall seal unto thy Soul, that all thy sins and the judgements due unto them, are fully pardoned, and clean washed away by the blood of Christ. For this Sacrament was not ordained for them who were perfect, (or worthy) but to help penitent sinners unto perfection. Christ 
s Mat. 9 12. 13. c, 11. 28.  came not to call the righteous, but sinners to repentance. And he saith, The whole need not a Physician, but they that are sick. These hath Christ called, and when they came, them he ever helped; witness the whole Gospel, which testifieth, that not one sinner who came to Christ for Mercy, went ever away without his errand. Bath thou likewise thy sick soul in this Fountain of Christ's blood; and doubtless, according to his promise, Zech. 13. 1. thou shalt be healed of all thy sins and uncleanness. Not Sinners therefore, but those who are unwilling to repent of their sins, are debarred from this Sacrament, &c. 
t Ibid. p. 458  I am in a word a 
u Rom. 7. 14. 24.  carnal creature, whose very soul is sealed under sin; a wretched man compassed about with a body of death; Yet, Lord, seeing thou 
x Mat. 9 13. c 11. 28. c. 22. 1. &c.  callest, here I come; and seeing thou callest sinners, I have thrust myself in among the rest; and seeing thou callest All, with their heaviest loads, I see no reason why I should stay behind. O Lord, I am sick, and whether should I go but unto thee, the Physician of my Soul? Thou hast cured many, but never didst thou meet with a more miserable Patient, &c. And why should I doubt of thy Good will, & c? With this further passage, 
y Ibid. p. 408.  But than thou wilt say, It were safer to abstain from coming to the holy Communion, than to resort unto it. Not so: For God hath 
* Nam. 9 11. Heb. 2. 9 Mat. 22.  threatened, to punish the wilful neglect of his Sacraments with eternal damnation. And it is the commandment of Christ, 
z Mat. 26, 26 1 Cor. 11.  Take, eat, do this in remembrance of me; and he will have his commandment under the penalty of his Curse obeyed. And seeing this Sacrament was the 
a John 13. 1.  greatest token of Christ's love, which he left at his end to his Friends, whom he loveth to the end; therefore the neglect and contempt of this Sacrament, must argue the 
b Heb. 10. 28, 29.  contempt and neglect of his Love & bloodshedding; than which no sin in God's account can seem more heinous; nothing hinders why thou Mayst not come freely to the Lord's Table; but because thou wouldest rather want the love of God, then leave thy filthy sins. O come then, but come a Guest prepared for the Lord's Table: Seeing they are 
c ●poc. 19 9  blessed who are called to the lamb's Supper. And when I further observe the several passages of like nature in others of our Writers, touching this Sacrament; with this Confession of our sins in our English Liturgy; And this acknowledgement, We do not presume to come unto this thy Table, O Lord, trusting in our own worthiness, but in thy great and manifold Mercies: we are unworthy, O Lord, to gather up the crumbs under thy Table, etc: even than when we approach unto this Supper; With those passages prescribed in the Exhortation before this Sacrament, to be used by all our Ministers to their People when they see them negligent to come to the Holy Communion: When God calleth you, be not you ashamed to say, I will not come, & c? I for my part am here present, and according to mine Office, I bid you in the Name of God, I call you in Christ's behalf, I exhort you as you love your own salvation, that ye will be partakers of this Holy Communion, &c. I can no ways approve the forementioned doctrine and Opinion, of visible or real worthiness (pre-required by our 
c Dr. Drake his Boundary, Mr. Collings his Juridical Suspension.  New Doctors, as the only rule of their admitting men to this Sacrament) as Orthodox or solid, but reject it as erroneous, Popish, and mere merit of Congruity; Disclaim that General received opinion, That there is another sublimer fitness, holiness, Examination, Preparation required of all men in their addresses to this Sacrament, than to any other of God's Ordinances; And cannot but conclude it a most damnable, impious, dangerous, unchristian practice, for any Ministers to dehort, debar, prohibit any of their unexcommunicated Parishioners from it, who desire to receive it, whiles they freely admit them to all other Ordinances, since God himself both thus calls and commands them under pain of the highest sin, contempt and damnation, to repair constantly to this Sacrament, as the chiefest medicine to cure, comfort, refresh their sin sick, drooping, despairing Souls. And up●n unpassionate serious, second thoughts of what is here premised, I doubt not they will all subscribe to my Opinion herein, though they may deem it a strange Novelty at first reading, and admit all freely to this Sacrament, as well as to other Ordinances.  
12ly. Our Reverend 
f Apology of the Church of England, c. 12. Divis. 3. Defence, of the Apology, p. 228, 229, &c. Reply to He●ding. p. 71, 72, 73, 74, 75, &c. 82. 108, 109. Dr. Fea●lies Grand Sacrilege of the Church of Rome.  Bishop Jewil, the Harmony of Confessions, sect. 14. with all Protestant Churches and Divines, justly chargeth the Church of Rome, and Romish Priests, with Grand Sacrilege, Church-robbery, wickedness, injury, impiety in the highest degree, for denying, prohibiting the Cup of the Lord to the Lay people in the administration of this Sacrament, contrary to Christ's own institution and practice, the practice of the Primitive Church, Fathers, Christians, in former ages, & all other Christian Churches in the world, for certain reasons best known to themselves; and more especially for this very reason (as 
g In Tractatu contr. Haeresin communicandi Laicos sub utraque specie.  John Gerson, a principle member of the Council of Constance, privy to its secrets records) That if laymen should communicate under both kinds, as Priests, Dignitas Sacerdotis non esset super dignitatem Laicorum, The Dignity of Priests should not be above the dignity of laymen: Whence Gabriel Biel extolleth the dignity of the Priest above our Lady, and all other Saints, because he may communicate under both kinds, and they cannot. And so have they altered the Sacrament of equality and unity, and made it a Sacrament of difference, and dissension, as 
h Reply to Harding, p. 73.  Bishop jewel truly observeth. Now I appeal to the Judgements, Consciences of all judicious Protestants, and 
i Gratian de Consecr. Dist. 2. &c.  Pope Gelasius himself, who justly condemned this practice, as most wicked, injurious, impious Sacrilege in the Popes and Priests of Rome; whether it be not a far greater, worser, execrabler Sacrilege for any of our Protestaut English Ministers, contrary to our saviour's precept, president, the custom, doctrine, practice of the Apostles, Primitive Churches, Fathers, Christians, and all other Churches in the world; yea, to the Councils, Canons, Injunctions, Articles, Liturgies, Homilies, Writers of our English Church, and 
k 1 E. 6. c. 1. 5, & 6. E. 6. c. 1. 1 Eliz. c. 2. 3. Iac. c. 4, 5.  Statutes of our Realm, obstinately, wilfully to detain, not only the Sacred Cup, but Bread, and whole Lord's Supper from all their Parishioners, for sundry months, Years together, as no ways due or belonging to them? And that only upon no other real Ground but this alone, 
l See Dr. Drakes Boundary. Mr. Collings his juridical Suspension. The Divines of Zion College Consid●rations and Cautions, June 9 1646. p. 5. &c.  to erect a new Ecclesiastical Jurisdiction in themselves and their intended Presbyteries, over the Lord's Sacrament itself, and all their people; and to advance their own Sacerdotal or Presbyterial Dignity hereby above the Dignity of their ordinary Lay Parishioners; this New Papal Authority, Tyranny, Sacrilege, being never claimed, practised by them before, but only since their late pretended divine right, and claim to their new Presbyterian sovereign Authority, to examine all their Parishioners visible worthiness, fitness, preparedness to receive this Sacrament, before their actual admission thereunto. whereby they have now altered this blessed Sacrament of Equality & Unity, (to which all visible Members of every particular Congregation capable of Self-examination, have an equal right and common interest, as well as themselves, or their new Presbyteries, Triers, and aught to receive it together with them, as frequently as they shall receive it) & made it a Sacrament of Difference, dissension, division, separation, and no Communion at all; nor yet so much a Sacrament or Ordinance of Christ at all in many Churches, but only in Notion and Dispute, not actual public Celebration, according to Christ's command, 
m Luke 22. 19, 1 Cor. 11. 24, 25, 26. Mat. 26. 26. &c.  This do in remembrance of me. They having now metamorphosed our saviour's precepts, Take ye, Eat ye, Drink ye ALL of this, in Remembrance of me: As OFT as ye eat this Bread, and drink this Cup, show ye the Lord's death till he come, into This do not, Take ye not, Eat ye not, Drink ye not AT ALL in Remembrance of me. Never once (much less oft) eat this bread, nor drink this Cup, nor show ye the Lord's death thereby till he come. O my obstinate refractory Christian Brethren (if I may be now deemed worthy by you, to call you so) who are guilty of this practice; I advise you, beseech you, for the Honour of my blessed Saviour, and this his holy Sacrament; the Honour of our Protestant Church and Religion; the Honour of your own Ministry and Function; the comfort, the Salvation, the edification of your own & your people's Souls, now at last most seriously to consider this your worse than Papal, Romish, impious Sacrilege, Impiety, Antichristian Pride, Usurpation, Tyranny, Rebellion against Christ's positive Precepts, (for I can truly give it no other, better Terms than these) with shame and confusion of Face, Heart, Spirit; and than be 
n 2 Chron. 30. 8.  no more stiff-necked; no longer Popish, Romish, in this and other forementioned particulars, as you have hitherto been: which render you more really scandalous, if not impious, than any you debar from this Sacrament: And 
o Gal. 16.  repute me not your Enemy, nor a railer; because I thus plainly, impartially tell you the truth, and have paralleled your late practices with Popes and Popish Priests exorbitances, Sacrileges; not minced your Crimes with diminutive terms, but set them forth by their proper Titles, in their Native Colours, that you might the better discern their horror, avoid their danger, and be the more humbled for them before God and Men; but 
p Psal. 141. 5. 1 Sam. 25. 32, 33, &c. Prov. 9 8. c. 24. 25. c. 28. 23.  repute me your best, your truest, cordiallest Christian Friend, 
q Tit. 1. 13.  for discovering these your Iniquities, and rebuking you sharply, that you may be sound in the Faith. 
r Rev. 2. 5.  Remember therefore whence you are fallen; repent and reform your late dangerous errors, and do your first works, by discharging your pastoral duties to your people, in frequent, public, common Celebrations of the Lord's Supper, together with them, as your Ministerial and Parochial Functions, Christ's Precepts, the Statutes, Edicts of our Church and Realm oblige you; And that upon this ensuing Consideration super added to the Premises.  
7ly, That 
s Reply to Harding, p. 20. 21. 93. 112. Harmony of Confessions, sect. 12, 13, 14, 15. Articles of England 28. Harmony of Confessions. sect 14. August▪ de Consensu Evangel. l. 3. c. 25.  Bishop jewel and the Fathers, Authors forecited by him, resolve; That one principal end of the holy Communion, is, to join and unite Christians together in Christian Communion, unity, amity, as being all fed together, and partakers of this one bread: That by their common open receiving of this holy communion frequently together, they do openly testify and declare, that they are all one in Christ Jesus, and all one amongst themselves; That this is the principal means to join & keep them together; and to prevent Schisms, Divisions, Sects Contentions amongst Christians; It being impossible (as 
t Contr. Faustum Manich: l. 19 c. 11.  S. Aug. writes) to conjoin men together into any name of religion, be it true or false, unless they bejoyned together with some bond of visible sign or Sacraments, like confederated sworn Brethren. Hereupon the later Confession of 
* Harmony of Confessions, p. 306. 310.  Helvetia, cap. 12. writes thus of this Holy Supper, Moreover we are admonished, in the celebration of the Supper of the Lord to be mindful of the body whereof we are made Members, and that therefore we be at Concord with all our Brethren, that we live holily, and not pollute ourselves with wickedness and strange Religions, but persevering in the faith to the end of our life, give diligence to excel in holiness of life. With which accords the Former Confession of Helvetia, in these words, Also the Lord's Supper is as a badge unto us: for as one loaf, and one wine, are made of many grains and grapes; so we being the whole multitude of the faithful, are gathered together to be one bread and one body. By this we testify in an outward profession, that we are redeemed by the blood of Christ, and made the members of Christ, to whom we give thanks, in whom we are Confederates, and do promise to perform mutual duties one towards another. The Confession of Saxony thus seconds them, God will have this public receiving to be a Confession, whereby thou Mayst show what kind of Doctrine thou dost embrace, and to what company thou dost join thyself. Also he will (hereby) that the members of the Church should have a Bond of mutual love among themselves. 
* Ibid. sect. 15. p. 360.  God would that these public Meetings should be witnesses of the Confession and severing of the Church of God from the Sects and Opinions of other Nations. John, assembled his flock at Ephesus, and taught the Gospel, and by the use of the Sacraments, the whole Company did declare that they embraced this Doctrine, and did invocate this God, who delivered the Gospel, and that they were separated from the worshippers of Diana, Jupiter, and other Idols. For God will be seen and have this Church heard in the World, and have it distinguished by many public Signs from other Nations. And the promises wherein, God doth affirm he will preserve his Church are included in the very words of the Supper, where he commandeth, the death of the Lord should be showed forth, and this Supper distributed till he come. Therefore doubtless the principal and only means that Ministers or Magistrates can use, to prevent the dangerous, universal, epidemical increase of Sects, Schisms, Separations from our Parish Churches and public Assemblies; to reclaim, reduce, reunite their people in personal presence and affection to themselves, their Churches, and one another, and to restore unity, amity, peace, settlement, to our miserably distracted, dilacerated Church and Realms, divided, subdivided into so many Sects, Factions, one from and against another, is, to restore, press, practise the frequent public use of this Holy Communion every Lord's day, or month at least, and not to seclude any of their Parishioners from it capable of self-examination, but such alone who are actually excommunicated from all Church-Communion, and all other public Ordinances, for their notorious sins demeriting such a censure. The contrary Doctrine, Practice, (derived from, and asserted by the 
u See Lucas Osiander, Contra Anabaptist. De Ecclesia, c. 6. quaest. 3. &c. Harmony of Confessions, Sect. 10. to 16.  Anabaptiss, but oppugned by Protestant Churches, Writers heretofore, though now asserted by Independents and 
x Mr. Rutherford, Divine Right of Church Gov. p. 280. Dr. Drakes Anti-queries, and Boundary, Mr. Collings Juridical Suspension, Mr. Gillespy and others.  rigid Presbyterians) That this holy Communion belongs only to the truly regenerate, or to none but visible Saints: not to any unregenerate Persons or Sinners, who are all to be seclnded from it. That none ought to be admitted to it, but such who upon trial and due examination by their Ministers or Presbyteries, shall be adjudged worthy Communicants, and sufficiently qualified, extraordinarily prepared to receive it: And the discontinuing of this Communion in most Churches upon these false Principles for sundry months and years together, having been the original fountain, source, and principal occasion of all those unhappy Schisms, Divisions, Separations, Contentions, Sects, Disputes, Differences which have rent our Churches, Realms, into so many Pieces, and brought so much hatred, scorn, contempt upon our Ministers persons, Functions, Ministry, in wise men's observations. To put this out of question. I shall desire all sadly to consider, that the greatest rents, schisms that have befallen the Church of Christ in these later ages of the world, have proceeded from Errors, Crntroversies touching the Sacraments, which have severed it into irreconcilable Sects and Separations. The Popish Error of Transubstantiation, and the consequences (of Adoration, of the Hostia, Masses, &c. arising thence) with the Sacrilegious depriving the Laity of the Cup, by the solemn 
y 〈◊〉 13, 〈◊〉 Conc●●. ●om 3. p. 821, 822. See Harmony of Confessions, sect. 14 ●. 324, 325, 330, 340, 351.  Decree of the Council of Constance, was the original Ground, the principal (though not only) cause, of all Protestant Churches Separation from the Church of Rome; as Mr. Fox his Acts and Monuments, the French Book of Martyrs, Bishop Jewel, Bishop Morton, and others in their learned Works heretofore, Dr. Daniel Featly, in his Grand Sacrilege of the Church of Rome, Mr. John Daille his excellent apology for the Reformed Churches, showing their Necessity of Separation from the Church of Rome, and others in their late Treatises of Schism, at large demonstrate: And had not the Council of Basil (since the Decree of Constance) granted the use of the Sacrament in both kinds, 
Bishop Jewels Reply to Harding, p. 72. Ae●aeas Silvius Hist. Concilii. Basiliensis. Fox Acts and Monuments. Vol. 1. p. 905. to 912. History of the Council of Trent.  and restored the Cup unto the kingdom of Bohemia; and the Council of Trent since, upon certain conditions granted the same to other Kingdoms and Countries, they had all totally revolted from the Church and Popes of Rome, and turned Protestants, so much were they displeased with them for this gross Sacrilege. Hence the Council of Basil in their Act of Concession of the Sacrament in both kinds to the Bohemians, useth this observable Preface: 
* Fox Acts and Monuments, Vol. 1. p. 909.  In the name of God and of our Saviour Jesus Christ, upon the Sacrament of whose most blessed last Snpper we shall entreat, that he which hath instituted this most blessed Sacrament of Unity and Peace, will vouchsafe to work this effect in us; and to make us, that we may be one in the said Lord Jesus our Head; and that he will subvert all the subtleties of the devil, which through his envious craftiness, hath made this Sacrament of Peace and Unity, an occasion of Wars and Discord; that whiles Christians do contend touching the manner of communicating, they be not deprived of the fruit of the Communion. Whereupon St. Augustine in his Sermon upon Infants, in the Decrees, De Consecratione Distinct. 2. Quia passus, saith thus. So the Lord Jesus Christ certified us, and willed that we should appertain unto him, and consecrate the Mystery of our Peace and Unity upon the Table. He that receiveth the Mystery of Unity, and doth not keep the bond of Peace, doth not receive a mystery for himself, but against himself. This we thought good above all things to be premised. A clear testimony, that the Popish Abuses in the Sacrament, and this sacrilege in depriving the people of the Cup, was the original cause of all the Schisms, wars, Discords, then in and against the Church of Rome, and between her, the Bohemians, and other Churches, Kiugdoms. Since this, the 
a Fox 〈◊〉 & Monument●, Vol. 2 p 87, 〈…〉 &c. 〈…〉 and the Letters of 〈…〉.  erroneous Doctrine of Consubstantiation in the Sacrament, hath totally and almost irreconcilably divided the Lutherans from the Calvinists, and other Protestant Churches, and set them at open variance, hostility one against the other. Moreover, these erroneous tenets of the 
b 〈…〉 against the Anabaptiss. Harmony of Confessions, sect. 10. ●0 15: Articles of England, art. ●6.  Anabaptists; that none ought to be baptised before they can render an approved account of their faith: and that none ought to be admitted to the Lord's Supper but visible Saints, who upon prec●dent trial and examination shall be adjudged worthy to communicate; That communicating with any other but Saints doth profane this and other ordinances, and defile those Saints who communicate with them; hath occasioned them first to separate wholly, not only from the Church of Rome, but from all other Protestant Churches whatsoever, whether Lutherans, Calvinists, Presbyterians, or Independents, and to communicate with neither of them. The Independents 
c See A Reply of 2. of the Brethren to ●●. Mr. Burton's 〈◊〉 of Independency, Mr. Edward Gangraenaes'.  taking up the Anabaptists wicked erroneous Principles against mixed Communions, have thereupon separated themselves from the Presbyterians and our Parechial Churches, and upon this foundation, erected new gathered Churches, and segregated conventicles of their own. And some overrigid Presbyterians, unadvisedly swallowing down this Anabaptistical drug, 
d See Mr. Rutherford, Gillespy, D●. D●●ke, 〈◊〉 Colling●, Zion College, the 〈…〉 Ministers, 〈◊〉 Books of this subject.  founding their New Presbyteries, Triers, Trials of all communicant's worthiness, Suspensions of all ignorant, scandalous persons from this Sacr●ment, and unmixed Communions only of visible Saints thereon, have thereby split themselves upon a double rock, and manifold inextricable inconveniences, to the total subversion, and unexpected sudden frustration of their intended platform, and elevated hopes. First, by closing with the Anabaptiss and Independents in this Foundation of their Separation from all other Churches and Christian Congregations, they have made most of their conscientious Parishioners to turn 
e See Mr. Edward's Gangraenacs.  Anabaptists or Independents, and to desert both their Church and Ministry; whereby their numbers are decreased, and these their Opposites Churches Numbers infinitely increased in few years space beyond all belief. 2ly. By denying, upon this Account, to administer the Lord's Supper to the generality of their Parishioners as unworthy of it; and none other but Dogs or Swine; and by not administering it in their Churches upon this ground, for sundry months, nay years, lest any unworthy Communicants should press unto it; they have thereupon incurred the general indignation, hatred, contempt, reproaches, and lost the affections of the residue of their people, caused many of them to turn Ranters, Quakers, Achiests, contemners, neglecters of all ordinances; for to resort to old Episcopal clergymen, and those who will freely admit them to the Lord's Table. And so by this their Error, sacrilege, ambition, neglect in, and forbearing to celebrate the Lord's Supper (against Christ's own precept, the Custom of the Primitive and all other Churches) to their Parishioners, as formerly, and endeavour to set up a New Judicatory, or inquisition over their Persons, Consciences, to examine their fitness, and suspend them from the Communion, they have by divine retaliating justice or Providence at least (and I desire them to observe it) suddenly, unexpectedly, beyond all human probability, by an unparalleled sacrilege, lost most of their Church revenues, Tithes, Duties, either seized, or detained from them by their people from whom the● detain this Sacrament; yea lost both their intended Presbyterial Government, Classes, judicatories, Reputations, Credits, Reverend esteem, the love and affections of the Generality of their Parishioners, and rendered their Persons, Function, Ministry, generally odious, contemptible, opprobrious throughout the whole Nation; as themselves experimentally feel, complain of, and all intelligent men observe. Which being an undeniable experimental truth, there can be no better, speedier means used, to regain their former honour, love, respect, and reduce their straying flocks from their several Schisms, Sects, Conventicles, unto their Parochial Congregations, Assemblies, Ministry, but to renounce those Anabaptistical Errors, Practices, they have unadvisedly taken up and strenuously defended; to restore the frequent weekly, monthly use at least of the holy Communion (the principal bond of Christian amity, Peace, unity, 
* Harmony of Conf●ssions, sect. 14 and Practice of 〈◊〉.  serving instead of ANOATH to bind them all together in the true Profession of Christianity, to re-gather their people together, and reunite and keep them close to themselves and one another) and to grant a free admission unto all visible Church members able to examine themselves, to the holy Communion, as well as to all other Ordinances (as Christ, his Apostles, the Primitive Fathers, Christians did; and the premises undeniably manifest they are bound to do) and to endeavour by preaching, writing, exhortations, and all good Christian means, to prepare and excite all persons capable, to the frequent participation of this Sacrament, and not dehort, deter any such from it, as they have done of later years, and thereby driven them both from their Churches and Ministry. Remember what 
f Reply 〈…〉. 18.  Bishop Jewel in his forecited words replies to Mr. Harding, O miserable is that Chdrch, wherein no man, no not so much as one is well disposed, and fit to communicate at the Lord's Table. What conscientious, zealous Christian can with comfort continue in such a Church, or what Minister with comfort or conscience continue in his Pastoral charge over it, and not remove, or separate from it to some other Church and people better qualified for Christian Communion, at Christ's heavenly Feast? Such Churches these Ministers declare their own to be, by their practice, to whom they pretend they cannot, dare not administer the holy Communion at all, as having no right unto it to the people's scandal, and their own; And how many such Parochial Churches have we now in England, who have had no Sacrament of the Lord's Supper publicly administered in them for divers years last past? though the more sinful and worse they are, the more they need this sovereign Medicine, this Sinne-clensing, Soul-recovering Antidote to cure their Spiritual Maladies, and diseased Souls; the withholding whereof from them, instead of working their Spiritual cures, hath 
f See Concordia Lutherana, p. 542. & My Suspension suspended, p. 36.  but only lengthened, increased their diseases, and made them more sinful, obstinate, vicious, irreligious, sacrilegious, profane, undevout, atheistical, neglectful, contemptuom of this and all other sacred Ordinances than before, and banished the serious frequent meditation of Christ's precious bloodshed, and benefits of his passion quite out of their remembrance; As therefore the 
h See Mr. Humphrey his Reply to Dr. Drake, p. 154.  Anabaptists, and Independents seclude none from their Sacraments, whom they deem visible members of their selected, refined, gathered Congregations; upon this account, That none are or aught to be members of their Churches, but such who have an equal right and free admission to all God's Ordinances: So let our Presbyterian Ministers now upon the same account, either separate from their Churches, as no true visible Churches of Christ, or else admit all the visible, actual Members of their Parochial Congregations, to this holy Communion, as well as to all other Ordinances, wherein they have all an equal interest, as Church-members, lest all their people withdraw and separate from them, as many thousands have lately done, and will do, must else do more and more, till this Sacrament be restored to them, That being no true visible Church of Christ, nor true Christian Congregation, wherein the Sacraments are not duly, frequently administered, as well as the Gospel preached, as all 
i See the Harmony of Confession●, section 10, 11, 12, 13, 14, 15. Articles of England, art. 19 26.  Protestant Churches, Confessions, Writers, unanimously resolve: And those Churches must needs be full of Schisms, factions, Contentions, Animosities, hatreds, void of Christian love, unity, and in a most desperate sad condition, where the Supper of the Lord (the 
k Articles of England, artic. ●8.  sign and bond of the love, peace, unity, amity that Christians ought to have amongst themselves, and Sacrament of their redemption by Christ's death) is wholly cast aside, kept from them by their Ministers. Which the Lord give all such obstinate Church-distracting, Church-destroying Ministers grace now timely to consider, reform, for their own, their peoples, the church's benefit, union, Peace, and future Settlement, upon serious perusal of all the premises, compiled, published for this much-desired end alone.  
For a close of all, I shall desire all proud Pharisaical, supercilious, over-severe Ministers and other Christians puffed up with such a swelling conceit of their own transcendent holiness, worthiness, and most others unworthiness, that they think them altogether unworthy to communicate with them at the Lord's Table; to consider seriously with themselves, these few particulars, which may abate this their spiritual pride and uncharitableness, and reform their erroneous practices in this kind.  
1. Advisedly ruminate upon Christ's own parable of the boasting Pharisee, and humbled sinful Publican, who went both up together into the Temple to pray; and which of these two Christ himself justified, Luke 18. 9 to 15. Which Parable he spoke unto certain who trusted in themselves, as being righteous, and despised others, v. 9 This alone methinks should at least abate, if not fully cure this their overweening self-conceit. Compared with those isaiah 65. 5. Which say (to others) stand by thyself, come not near to me, FOR I AM HOLIER THAN thou. These are a smoke in my nose, a fire that burneth all the day; Behold, it is written before me, I will not keep silence, even recompense into their bosoms. Let all such pure Justiciaries take heed they come not within the verge and censure of Prov. 30. 12. 13. There is a generation that are pure in their own eyes, and yet are not washed from their filthiness. O how lofty are their eyes, and their eye lids are lifted up: (with spiritual pride) withal let them remember that of Jam. 4. 5. and 1 Pet. 5. 5. Yea, all of you be clothed with humility, for God resisteth the proud, and giveth grace unto the humble. With that of Phil. 2. 3. Let nothing be done through strife or vainglory; but in lowliness of mind, let each esteem other. BETTER THAN HIMSELF. And then they would seclude none from the Lord's Table (especially before a legal conviction, trial, and sentence of Excommunication judicially passed against them) as unworthy to bear them company, being as good, or better than themselves, in the judgement of true Christian Charity and Humility, if they pursue this Apostolical precept.  
2ly, Let them Ponder our saviour's own precept, Mat. 7. 1. Luke 6. 37. Judge not, that ye not judged; Condemn not, and ye shall not be condemned. With that of Rom. 14 4, 10. &c. Who art thou that judgest another man's servant? to his own Master he staudeth or falleth; But why dost thou judge thy Brother? or why dost thou set at nought thy Brother? (yea count, call him a mere dog or Swine, and seclude him from Christ's Table as such, before any legal trial or conviction of him as such?) We shall all stand before the judgement sent of Christ, &c. So then, every one of us shall give an account of himself to God. LET us NOT THEREFORE judge ONE ANOTHER ANY MORE. Compared with 1 Corinth. 4. 3, 4, 5: But with me it is a very small thing that I should be judged of you, or of man's day (or judgement) yea I judge not myself, but he that judgeth me is the Lord. Therefore judge NOTHING BEFORE THE TIME, until the Lord come, who will both bring to light the hidden things of darkness, & will make manifest the counsel of the hearts; & then shall every man have praise of God, Jam. 2. 12, 13. So speak, and so do, as they that shall be judged by the Law of Liberty: For he shall have judgement without mercy, that hath showed no mercy; and mercy rejoiceth against judgement, John 7. 51. Doth our Law judge any man before it bear him, and know what he doth? Which texts duly weighed, would take off all rash, censorious, private, illegal judgements passed upon whole Parishes hearts, and spiritual estates, and suspensions of them from the Lord's Table upon bare surmises, before any judicial hearing, trial, conviction of their scandalous Crimes and Offences, deserving such a severe, unchristian censure, by those who have no divine nor human Authority to inflict it, as now they do.  
3ly. Let such remember, that as Christ himself never erected any private Consistory in himself, his Apostles, Ministers or Presbyterian Classis for the trial, examination of any man's knowledge, preparation, worthiness, Graces, before they came to the hearing of the Word, Prayer, or other public Ordinances of his worship; but enjoined every man only to examine, prove himself, and search, try his own heart, ways, Lam 3. 40, 41. Psal. 4. 4. 2 Cor. 13. 5. compared with Ier. 8. ●6. c. 31. 18, 19 and to judge himself, (not others, whose hearts, states he cannot certainly know:) 1 Cor. 11. 28. 31. Rom. 14. 3. to 14. So in our approaches to the Lord's Supper, he gives no Commission to any Classis, Minister, in or by his word, to try or examine any others' fitness ere they be admitted to the Lord's Supper, but only commands every man to 
* 1 Cor. 1●. 28. 31.  examine and judge himself alone, (not any other,) The reason is there rendered, For he that eateth and drinketh unworthily, eateth and drinketh judgement (ordamnation) to himself▪ (alone) not to any other: For if we would judge ourselves, we should not be judged, v. 31. The Fathers, with other Commentators generally on & from this Text, press all, to examine themselves before they receive this Sacrament, And the Churches of 
* Harmony of Con●●ssio●s, s●ct 14. 308, 310, 314, 315, 322, 339.  Helvetia, Bohemia, Belgia, Sax●ny, in their public Confessions, and Church of England in her public Liturgy, from this Text, Exhort all Communicants diligently to examine themselves, before they eat the Sacramental Bread, or drink of that Cup: but enjoin not their Ministers or Classes juridically to examine or approve them as worthy Communicants before they admit them; introduced originally by Popish Priests, who called their people to 
* See my N●w Discovery, p. 38 39  Auricular Confes●ion, and shrift, before they would admit them to the Sacrament, which the Fathers in the Primitive times exacted not, as Bishop Jewel formerly manifests. And this will still their Polypragmatical humour, of 
* 1 Pet. 4. 15. 1 Thess. 4. 12.  playing the Bishops in other men's Dioceses, and Popes in other men's consciences; instead of examining their own Hearts, Lives, Actions, Consciences, Faith, Love, Repentance and other Graces, especially their own Charity, Humility, gentleness, and Long-suffering towards their Brethren, whom they thus seclude from the Sacrament, without any legal Commission from God or Man, which will hardly consist with that true Christian brotherly love, charity, humility, gentleness, meekness and forbearance, which is required in all worthy Communicants, as they deem themselves.  
4ly. Let such Divines and others who make the truth of Grace, or real visible Saintship, the only condition, qualification of rightful admission of any to the Lord's Supper, consider these sad inevitable consequences of this their Error. 1. That no Minister, person whatsoever (without immediate revelation from God) can 
x Jer. 17. 9 10. 1 Sam. 16. 6, 7. Acts 1. 24.  certainly or infallibly know the hearts or truth of any Parishioners Graces; and therefore by this rule, he neither can nor dares administer it to any, de fide; because 
y 1 ●●ro. 28. 9 9 1 King's 8. 39 2 Tim. 2. 19  God only knows their hearts and truth of Graces. 2ly, That many who appear and seem to be real Saint, for a time, appear at last to be wicked 
z Mat. 23. 27. 28. Acts 20, 30 1 〈◊〉. 2. 18, 19  Hypocrites: and many thousands who appear not outwardly to be Saints, even to the most eminent 
a See 1 Sam. 1 11. to 19 1 King's 19 14 18.  inspired Prophets of God, are yet real Saints in truth and God's esteem, Rom. 11. 3, 4, 5. If this than should be the only rule of admission to the Sacrament, many false Hypocrites should be admitted to, and thousands of real Sain●s secluded from it. 3ly, All new converted, or tender-hearted, humble, doubting Christians, labouring under the burden of their corruptions, or Satan's temptations, not fully assured of the truth of their ●eal conversion, Graces; should then necessarily sequester themselves from this Sacrament, when they need it most, though their Ministers should deem them fit and worthy; because unresolved of the truth and reality of their own saving Graces, and so unworthy to communicate in their own resolutions. 4ly, If truth of Grace be necessarily requisite in all Receivers, then much more, or at least equally requisite in all Ministers, who consecrate and administer to, as well as receive it first of all, with their Parishioners. And then, if the Parishioners doubt, 
* As all Anabaptiss, quakers, S●ctaries, now do.  deny, or have no certain assurance of the truth of Grace in their Ministers; by this rule, they neither may, can, nor will receive at all: And so Ministers having no certain infallible assurance of their Parishioners true conversion or Graces, nor they of their Ministers, this Sacrament must be wholly exploded and laid quite aside. Upon which Consideration the Church of England in the 26. Article, and the Protestant reformed foreign Churches in their 
b Harmony of Confessions, sect. 10. to 16.  Confessions resolve; That the unworthiness of the Ministers, doth not hinder, or take away the efficacy of God's word, Sacraments, Ordinances, which are effectual because of Christ's institution and promise, although they be ministered by wicked men, which will be ever mingled with the good in the visible Church. 5ly, I desire such Ministers who have preached, printed, cried up this false rule of admission to, and administration of this Sacrament, sadly to consider, the retaliating justice of God upon them, arising from this their error, and neglect of administering it. That whiles they have peremptorily debarred their Parishioners and people from the Lord's Supper, and laid it quite aside, as denying or doubting their real Sain●ship; many of their people have upon their own principles, turned Anabaptists, Independents, Quakers, Seekers, yea, publicly in their Churches, Pulpits, 
c Cans Voice from the Temple. audland's, Spe●ds, and other quakers late Pamphlets.  Writings proclaimed them, to be no real Saints or Ministers of Christ at all, but Baal's Priests, Seducers, of the people, false Prophets, Hirelings, Hypocrites, Deceivers, Impostors, Antichrists, fit only to be cast forth unto the dunghill, trodden under foot of men; deserted both their Church assemblies, Ministry, and withheld their Tithes. I beseech them sadly to ponder, how God hath thus repaid them in their own false coin, and to acknowledge his justice on them in it.  
5ly, Let them consider this notable passage of 
d Abba●i, Theon●. de ● elle vonum, Collatio. c 21. B●●●. Patrum, Tom. 5 ●ars 2. p. 229.  Abbot Theon (about 530 years after Christ) That men's sins ought not to deter them from, but excite them to the frequent participation of the Lord's Supper; and that those who deem themselves worthy receivers, (as these supercilious secluders of their Parishioners from the Sacrament do) are most unworthy. Nec tamen ex eo debemus nos a Dominica Communione suspendere, quia nos agnoscimus peccatores, sed ad eam magis ac magis est, et propter animae medicinam, et purificationem Spiritus avidè festinandum: veruntamen ea humilitate mentis ac fide, ut indignos nos perceptione tantae gratiae judicantes, remedia potius nostris vulneribus expetamus. Ali●quin, nec anniversaria quidem dignè est praesumenda Communio, ut quidam facunt, qui in Monasteriis consistentes, ita Sacramentorum coelestium dignitatem, & sanctificationem, ac meritum metiuntur, ut aestiment ea non nisi sanctos & immaculatos debere praesumere, et non Potius ut sanctos mundosque nos sua participatione perficiant Qui profectò majorem arrogantiae praesumptionem, quam declinare sibi videntur, incurrunt, quia vel tunc cum ea percipiunt dignos se ejus perceptione dijudicant. Multo enim justius est, ut cum hac cordis humilitate qua credimus et fatemur, illa sacrosancta mysteria nunquam pro merito nos posse contingere, singulis ea Dominicis diebus ob remedium nostrorum aegcitudinem praesumamus, quam ut vana persuasione cordis elati, vel post annum dignos eorum participio nos esse credamus. Wherefore as the blessed ancient Martyr 
e Epist. 14. Bi●l. Patrum Tom. 1. p. 93. b.  Ignatius in his Epistle to the Ephesians, thus exhorts them to the frequent reception of the Eucharist. Date itaque operam ut crebrius congregemini ad Eucharistiam et gloriam Dei. Quando enim saepius in idem loci convenitis labefactantur vires Satanae, et ignita illius ad peccat●m jacula irrita resiliunt: which 
f Bibl Patrum. ●om. 6. ●ars 2. p. 275 E.  Joannes C●●machus likewise seconds, pressing the frequent reception of the Eucharist upon these and other Grounds (which the primitive Christians daily and frequently received in common, as the marginal 
g Anastatius Si●nita, qu●●st. 7 Bibl Patrum. Tom. 6. pars 1. p 725. Tertu●lian Apologeti●us. Beati Rhenani Annotat. in Tertull. De Corona M●l●●●s, p. 734. C●nt. M●g●l● 2. to 8. cap. 6. De Ri●●bus circa ●●n●m.  Authors, besides those forecited, and Eusebius De Demonstratione vangelica, lib. 1. c. 10. p. 300. inform us) So let our rigid Innovators, now imitate this their practice for the future, lest they increase the power, kingdom of Satan, their own and their Parishioners sins and damnation; by debarring them from this spiritual balm, and sovereign means of their Salvation, instead of making them more worthy and prepared to receive it, or less sinful, by their Suspension from it.  
6ly. Let them ponder, that the Primitive Fathers and Christians, though they were overrigid to such as fell away to Idolatry, through fear, in times of persecution; yet upon their repentance they admitted them to receive the Lord's Supper at home in private, when they lay sick upon their deathbeds, though they stood actually excommunicated from the Church and all public Ordinances; to the end they should not be swallowed up utterly in despair, but die comfortably as the Members of Christ; as 
h Reply to Harding, p. 30. 35. Eusebius Ecclis. Hist. l. 6. c. 36. Nicep. l. 6. c. 6. Cent. Mag. 3. col. 133.  Bishop jewel proves at large by the story of Serapion, and Concil. Carthaginense 6. Can. 13. With what hearts, faces, consciences then, can these Cathari, and Novations deny this Sacrament now to their Parishioners, who earnestly desire and long after it, both in their healths, sicknesses, and at their very deaths, though never actually excommunicated, nor guilty of such gross apostasy to Idolatry: when as they freely admit them to their Church-assemblies, and all other public Ordinances? contrary to the practice of the Primitive Churches, Fathers: who cast all such as were excommunicated for any scandalous sins crime, or heresy, ont of their Churches, debarred them from their Congregations, and all Christian Communion with them in prayer, or any other public Ordinances, as well as in the Lord's Supper; which is most apparent by the Excommunications and precedents of 
i Eus●bius Eccles. Hist. l. 6. c. 63. Nicephorus Eccl. Hist. l. 6. c. 6. Bishop Jewels Reply to Harding, p. 35.  Serapion, 
k Nicephorus l. 6. c. 37. Cent Mag. 3. c. 7. col. 151.  Numerianus, 
l Niceph. l. 5. c. 25. Cent. 3. col. 144. 151.  Philip, and 
m Theodores Hist. l. 5. c. 18.  Theodosius the Emperors; 
n Sozomen, l. 6. c. 25.  Apoiinarius, and 
o Theodoret, Hist. l. 1. c. 2. 4. Centur. Magd. 4. col. 414.  Arius the heretics, with others recorded in Ecclesiastical Histories; By this pregnant Testimony of Tertullian in his Apology: Summumque futuri judicii praejudicium est, si quis ita deliquerit, ut a Communione orationis et Conventus, et omnis sancti commercii relegetur: By these phrases of 
p Epist. 28. 38. 40. 54. 62. Edit. Pamelii, & De Oratione, lib.  St. Cyprian, whereby he expresseth the nature and use of Excommunication in his age. Arcere, cohibere, ejicere, excludere, pellere, rejicere ab Ecclesia, Seperare a Christi corpore, &c. By these expressions of 
q Homil. 7. & 22. in Josuam. Hom. 13. in Ezech. Hom. 3. et 12. in Hieremiam. Tract. 15. in Matth.  Origen, Ab Ecclesiae corpore desecari, per Ecclesiae Praesides. Auferatur è populo Dei, eradicetur, et tradatur Satana. Is qui praesidet populo, & regit Ecclesiasticam disciplinam ejicit eum de Congregatione fidelium. In Ecclesiis Christi consuetudo tenuit talis, ut qui manifesti sunt in magnis delictis, ejiciantur ab oratione Communi, &c. By this phrase of 
r Epistola 〈…〉 Patrum▪ Tom. 3. p. 47.  Gregorius Thaumaturgus, Bishop of Neo-Caesaria, against covetors' plunderers of Captives and other men's goods for filthy gain; whom he resolves to be, a Dei Ecclesia abdicati; which Theodorus Balsamon (Patriarch of Antioch) thus expounds. Ecclesia abdicatus, id est, ejectus et al●onus; dicuntur enim abdicati, filii, quando propter aliqua crimina ab haereditate paterna alienantur. In tempore autem talis calamitatis, existimare aliorum calamitatem esse sui lucri occasionem, est impiorum hominum, et Dei invisorum, et qui omnem improbitatem superant. Unde visum est, eos abdicare, pro eo quod est, aperte Ecclesia expellere, et a sidelium multitudine separare, ne propter ipsos Dei ira ad omnes veniat, &c. Which I wish the plundering Covetous Saints of our age, would consider, being all ipso jure, excommunicated persons; Qui ea rapiunt, quae ad eos, qui in bello capti sunt, pertinent. To these I might add the like phrases and passages of St. Basil, St. Hierom, St. Ambrose, St. Augustine, Isychius, Prosper, Primasius, Eucherius, and others, collected by the 
[s Cen●. Mag●eb. 3, 4, & 5. c 4. De Clavibus.  Century Writers: where you may peruse them at leisure. With that of 
t A● Monac●os Scrmo. Bibl. Patrum. Tom. 3. p. 500 b.  Faustus, Rhegiensis Episcopus: Illis ipsis qui graviter apud nos delinquunt, nullam tristiorem, nullam acerbiorem possumus invenire sententiam, quam ut A corpore Congregationis abscissi, sine pace discendant: And infinite other Testimonies in all succeeding ages, proving excommunicated persons for scandalous effences, to be 
* See My New Discovery, p. 41, 42.  totally secluded and cut off from the Church of God and all public Ordinances therein Whatsoever; and not suspended only from the Communion. Which utterly subverts that New-found Excommunication only from the Lord's Table, introduced, exercised, and so much contested for by our Novellizing Ministers of late years, against the practice of the Church and people of God in all former ages; to the dishonour of Christ and his Sacrament, and the great prejudice, grievance, offence, scandal of their people; which I trust they will now reform, upon this Discovery and Conviction of their Error.  
Finally, let all such remember, That Jesus Christ himself (the only 
u 1 Car. 11. 22. to 30.  Author, instituter of this Sacrament, for a perpetual remembrance of his death and passion, 
[x] Mat. 11. 28 29. c. 22. 2. to 1. Rev. 22. 17. isaiah 55. 1 2. compared w●●h Mat. 14. 23, 24. Mat. 26. 26, 27 Heb. 9 19, 20, 1 Cor. 10. 1, 2, 3, 4. 16, 17. c. 11. 20. to the 〈◊〉  till his second coming in the clouds) invites and calls all Christians good and bad, for whom he died and shed his blood, though the greatest, vilest, worst of sinners, and unworthiest of all others, to come unto this Sacrament, as a most effectal means to heal, cure, convert, comfort, ease, refresh, sanctify, confirm, save them, as the forecited Passages out of Luther's Catechism, the Practice of Piety, all Liturgies, and most Writers of this Sacrament, accord; inviting none thereto, but such as confess themselves most grievous Sinners, standing in need of his free pardon, cure, grace, mercy, which they there expect to receive and get sealed to their souls; Whereupon they are all bound under pain of contempt of the greatest mercy, highest sin, and severest judgemeet, to resort unto it when they are thereunto invited, as well as to other Ordinances, their sinfulness, unpreparedness, being no discharge or exemption from this their bounden duty: which is a greater Crime to forbear, than receive unworthily; as being a total and higher wilful contempt, undervaluing of this Ordinance. That Christ himself at its original institution 
* See My Vind●cation of 4. Serious Questions, p. 17. to ●9.  admitted Judas himself unto it, though 
y John 6. 70, 71. c. 12. 6. Mat. 26. 14 21. 2●. 47, &c. Acts 16, 17, 18.  a Devil, thief, Covetous wretch, a traitor to, and seller of him to his malicious crucifiers: together with Peter, whom 
z Mat. 26. 33, 34, 35, 69. to the end, Mar. 14. 66, &c. Lu. 22. 25, &c. John 18, 15, &c.  he then foretold should within few hours after thrice together most shamefully deny him, as he did, and the other Apostles, who 
a Mat. 28. 56.  all soon after for him, fled; and were all of them then 
b Mar. 16. 11, 12, 13, 14. Lu. 24. 21. to 49. Johan 20. 2. to 30.  ignorant and uncredulous of the Doctrine of his resurrection and ascension (as I have 
c A Vindication of 4. Serious Questions, & Suspension susp●nd●d.  elsewhere proved at large.) And that purposely to manifest, that this Sacrament (which is but a visible word) belongs equally to all visible Members of every visible Church, whether good or bad, regenerate or unregenerate, (though it be a favour of life unto life to the one, and of death unto death to the other) as well as the word preached; and a converting as well as confirming Ordinance, from which no Churchmembers professing Jesus Christ, may or aught to be secluded. Wherefore, if the Disciple be not above his Master, nor the Servant above, or greater than his Lord, (as the 
d John 13. 16 c. 15. 20. Mat. 10. 24.  Lord of this Sacrament assures us) than no Minister of Christ may, can, or ought (under pain of highest Antichristian Insolency, Pride, Tyranny, and affront to Christ himself, his Kingdom, Power, and sovereign Authority) to seclude or keep back any from his sacred Table whom himself hath called, invited, admitted thereunto, upon any pretexts whatsoever. Let every one therefore henceforth 
e Phil. 2. 10, 11. Rom 14. 11.  bow and submit to Christ herein, and no longer stubbornly stout it out against him, 
f Psal. 50 22.  lest he tear them in pieces suddenly, and there be none to deliver; and seclude them for ever from his 
g Mat. 26. 29 R●v. 19 9 Lu. 22. 16 30.  Table, Kingdom in Heaven, for suspending his invited guests from his Supper, here on earth, without his Commission, or command. I shall close up all with 
h Ad Cacil. l. 2. Epist, 3.  St. Cyprians words (recorded likewise by 
i Reply to Harding, ●ag. 107.  Bishop jewel) which I wish all our Ministers to lay to heart: Religioni nostrae congruit, et timori, et ipsi loco et officio Sacerdotii nostri, custodire Traditionis Dominicae veritatem, et quod prius apud quosdam videtur erratum, Domino monente, corrigere; ut cum in claritate sua et Majestate Caelesti venire caeperit, inveniat nos tenere, quod monuit; observare quod docuit; facere quod fecit. And his words to Cornelius the Pope, (Registered in the 
k Section 14. p. 332.  Harmony of Confessions out of the Confession of Auspurg) How do we teach or provoke the people to shed their blood in the Confession of Christ's name, IF WE DENY THE BLOOD OF CHRIST TO THEM WHO ARE IN THIS WARFARE? Or how shall we make them fit for the Cup of Martyrdom, IF WE DO NOT FIRST ADMIT THEM BY THE RIGHT OF COMMUNICATION TO DRINK IN THE CHURCH THE CUP OF THE LORD?  
FINIS.   

ERRATA.  
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