The Receiver undeceived: OR AN ANSWER TO THE AUTHOR OF A late Sheet entitled, Of Receiving the Communion in the Company of such, whom we conceive not so good, holy, and rightly principled, as we wish they were. WITH An Appendix for this Proposition, Persons ought not to be admitted to the holy Supper. By SIONOPHILUS ECHTHROBABYLONICUS. Luk. 22.19. My body given for You. 20. Blood shed for You. Act. 20.7. When the Disciples came together to break bread. 1 Cor. 10.16. The cup of blessing which we bless, is it not the Communion of the blood of Christ? v. 17. We being many are one bread and one body. 1 Cor. 11.29. For he that eateth and drinketh unworthily, eateth and drinketh Damnation to himself, etc. OXFORD, Printed in the year 1651. The Readers Admonition. READER, I Am not ignorant that this present age is cloyed with public controversies. Nor that the subject I discourse of hath the weaker side, as to the Vulgar approbation. Mine aim is truly told thee in the Title; how well the mark is hit, thyself mayst tell me in the trial. I hope thou wilt prove none of those that set ●heir Conscience in Religion, by their Country; not God's Counsel. 'tis found too true, that custom is a second nature. And prescription, even in Christianity carries a greater stroke than Scripture doth with very many, nor the meaner only. Hence are those pleas: Has been the custom: And by our Fathers too before us. Joh. 4. Alas! but did not the Samaritans say the same? And Peter; A vain conversation was received by tradition from your Fathers. 1 Pet. 1. Yet more particularly: Approaching to Christ's table is a Case of life & death. It cost him dear that had not on his wedding garment at the feast. Mat. 22. What pity notwithstanding is't to see how sinners on the grounds aforesaid, rush thereto, as horses to the battle, upon their ruin. And those most eager for it that least understand the hazard of it. No marvel the Apostle chargeth to Examine: not in the former formal road, but as 'tis elsewhere, Whether ye be in the faith or not; and, 1 Co. 11. 2 Cor. 13.5. Know ye not that Jesus Christ dwelleth in you, except ye be reprobates. Sure, Reader, than thou hast cause to try, before thou trust; to be well advised ere thou adventure on business of eternal consequence. However I have done my part thus to fore-warn; look thou to thine, to be fore-armed, else at thy peril be it. To the Author of the Sheet entitled [Of receiving the Communion in the company of etc.] YOu undertake the resolution of a Case of Conscience; but (if I mistake not) leave it in as bad a Case as e'er you found it. I would, without your prejudice, cast in my mite to prevent abortion of such an hopeful Issue. 'tis not the Credit, but the Cause I serve, which makes me, (though my skill be little at the weapon,) take up the buckler with you yet as at all would I not be your, Enemy, so must I to the utmost be Truths friend herein; 2 Cor. 13. you know who said, We can do nothing against the Truth, but for the Truth. Title exam. Former part. First to your Title, than your Text. That former truly halts down right: but, whether its a slip, or subtlety, I don't determine. However it gins, and ends alike: indeed, 'tis current in neither. The former part enquireth of receving the Communion barely; Disciples ignorance, Peter Cursing & Swearing, Judas' Treason. And Proleps● and Pos. 3. and 7. Sub finem. as if you meant to satisfy receivers only, about communicating with those they think unworthy: whereas 'tis * See Pos. 1, & 2. elsewhere evident your purpose is to defend Dispenser's also, and that too in admitting * See Pos. 1, & 2. any or all, notwithstanding * See Pos. 1, & 2. ignorance or profaneness, (as the Custom was) unto that Ordinance; with reproof of such as practise otherwise. And this indeed is the White you chief aim at; as may be seen apparently, if the Reader will but trust to his own eyes, before he take your word. Truly such dealing then is but a kind of dodging with us; except you'd have us think we have cause to thank you for that as over measure. But yet there's worse behind, where it proceedeth [In the Company of such whom we conceive not so good, holy, and rightly principled etc.] Latter part. Sir, let me be ingenuous with you: were all your following Arguments clear demonstrations above all possibility of exception, 'Twere but the Conquest of a man of straw yourself sat up. Who doubteth but the least degree of goodness, holiness, and rightly principlednesse, (to use your terms) or saving faith, (as others speak more properly) who doubts, I say, but this as it entitles to the Thing, much rather to the Sign and Scale the Sacrament? And as for that addition [As we wish they were.] That is as true (if I may use that proverb) as the very Gospel. where is He that hath made the forwardest progress in the way of godliness, but yet must say (Lay by the Ranters and their retinue) with blessed Paul to the Philippians, I am not already perfect: and so may have our wishes, as they had his, to abound yet more and more. Phil. 3.12. etc. 1.9. And then what news you tell us! When the blind may see, 'tis of necessity to receive with such, or else with none at all. In this we are agreed. And now, good Reader, perchance thou'lt think the quarrel ended; and it were indeed, but that there is an Ambush laid, which (it may be) is not observed by thee. These are our Author's words 'tis true; but for his mind we must divo deeper before we fetch that up. There's no great danger in the venture. Compare his place quoted in the margin of the former page with this his Title. The sense is plain. He takes for granted, that our English parishes are Saints Assemblies, nor only thus professedly, but positively also: (although the generality are either dead in ignorance, or buried in profaneness, or both) & therefore having, as he supposeth, some * See Title so good, holy, etc. good degree though not so great, as we could wish, of goodness, holiness &c. (you know the language) there is no reason to suspend them from the Communion, or ourselves from communicating with them. But where's the proof of this? Or must the Reader give, because he begs that question of him? We know what * Numb. 16.13. [Congregation holy, every one of them. Korah said, and the Papists think, but that won't serve the turn. Nor must we trust, in such like cases, the word of Man, unless God's Word be passed for it: much less when 'tis against it, yet such is the foundation of all our Author's building. But that I leave, with his Title too, unto thy Censure, and shall inquire whether it be mended after in his Text. This stands divided into 7 Positions as you term them. Pos. 1 exam. The first is this. [Jesus Christ gave the Communion to Peter, who he knew would deny him with cursing and swearing; and indeed so did.] yet Sir, you name but one temptation wherein Peter had the foil so foully, whereof he soon repent also, and that with bitter tears, and what's this to continued viees of those unrepenting one's, against whose suspension yet you plead, And truly Sir, you might have been so courteous, indeed so just unto the Memory of that blessed Saint, as, like the * Mat. 26. ult. scripture, to have let your Reader seen his virtue, with his vice; his faith as over balancing that his failing; at least that none occasion might be given for presumption to prophaner hearts. And 2 that fault was not committed before the holy supper, and therefore who would look that he should be suspended from the supper for it, unless you think one may be justly punished before he hath offended. But you go on [and to all the disciples, who as Peter did not yet believe the resurrection, nor a great while after neither, nor indeed could they be brought to it.] But Sir, let's give the just allowance unto this, and then it won't be found so much to light, as by your aggravations you would have men believe. For first 'twas not the general resurrection whereof they doubted, as the Sadduces; nor consequently That particular one of the body of Jesus Christ. The failer as it seems, was made but in the Circumstance of time, when it should rise: they thinking strange, belike, that his should lodge but three days in the grave, where other bodies were to dwell even to the last. Nor yet do I excuse them for giving higher place to their own thoughts, than their Master's words. Well, you go farther, and tell us too of [Cleophas etc.] but I c'ant tell why, since that he neither was of the twelve, nor received with them. You name Thomas also, but he was included in [all the Disciples,] whereof before. And last of all, you speak of their expecting [a temporal Kingdom] wherein I grant they were mistaken, in expecting more than was intended for them. Though yet it was the restauration of the Kingdom unto Israel, Act. 1.6. and not the subjection of Israel unto themselves whereof they did inquire. And all men know, the old allusions of the Prophets about Messiah Coming, do look like such as seem to promise the bringing in of that at least, as superadded to a better stute. These are the several sums of those your premises, the total truly cast up comes to this [Christ gave the Supper to his weak Disciples.] What then? you leave the Reader to conclude himself, wherein I'll do my best to help him, since you have not. As your question runneth this you'd have, Therefore receiving the Communion in the company of such, etc. is lawful. How well this follows we spare to speak. But the conclusion shall be granted, as that which neither any doth oppose, nor the defence whereof yourself do purpose. Otherwise as you mean, thus; See above. & Pos. 5. [In the Ordinance of the Lords & Commons etc. Therefore 'tis lawful for a Minister to admit all his Parishioners, ignorant and scandalous, unto the supper, and it is unwarrantable for any conscientious persons to refuse receiving with them. Whereto I answer. The Conclusion's bigger than the Premises, and therefore Count it but on Courtesy if I take notice of the latter part. The other's thus. Christ gave etc. Ergo, Ministers may etc. Here we deny the Consequence. Our reasons are 1. Examples do not necessarily conclude. I'm sure though Christ's example be in some, 'tis not in all things for our imitation. I need not speak of his fasting forty days; we hav● a clearer instance about his ministerial office: * Joh. 4.2. himself baptised none, may ministers therefore refuse that exercise? 'Twould be a grateful service for the Seekers. 2. Divines say commonly (your self too I suppose) tha● from a church constituting to one constituted, the argument doth not hold. We know that in the infancy of commo● wealth's, whilst laws are making, policy framing, things may be done, according to emergencies; which afterwards must be foreborne. I'm sure as to our business, there were that time, no offices nor censures exercised amongst the Apostles, as in a body politic; which afterward in their number did increase, was not omitted. 3. Admit these two were very blanks; yet till you prove a likeness (which you are never like to do) 'twixt those disciples and your parishioners, this reason will be silent. Let the world be judge: for thus you argue. Christ gave the supper unto weak beleivers, therefore we may to wicked unbeleivers, (I count beleivers and disciples here to be synonyma's.) For, Sir, lay all the Aggravations that your wit affordeth on the disciples blemishes (whether to bolster ignorance and profaneness, I dare not say, what ever others may suspect) I say, * Joh 6.68, 69, 2, 11, 16, 27, 17, 8. Luc. 22.32. Mat. 13.16. alibi passim, o ye of little faith. do what you can (and yet you are dexterous at it) to rub and launce their sores, youled find them sound at bottom, and true, though weak beleivers in their foulest rags before the resurrection, as well as after in their fairest robes. And though you labour till you sweat, can it be proved that ignorant & scandalous persons ( * As above etc. for such you mainly plead for) are any other in scripture plainness, then * Joh. 17.3. with c. 3.36. 1 Joh. 3. 3. Jam. 2.20. wicked unbeleivers and do you think that strangers are as free unto the privileges of a corporation, as Citizens themselves? But now let's see how well the other follows hence. You mean the weak Disciples or believers did receive together. Therefore the * Se last particular of the 3. Pos. [mixed Communion.] mixture in this business of godly and ungodly is lawful. The very naming is a nulling of it. Thus Sir, I think your * Pos. 2 sub finem. strongest hold appears unable to hold out in your defence against the truth, whereof I let the reader judge imparitally. For your Prolepsis our special business with it is from part thereof to pick your meaning in the whole discourse, and that we have already noted. Only whereas you intimate, the only or main reason of suspension is for reformation; it's your mistake at least of others minds, if not of truth, who judge the cheifer ends are to prevent the profanation of that Seal, & condemnation of his soul that is unworthy. Lastly that speech of the [disciples unbelief] may be interpreted either of the weakness of their faith and then you might have said so: or simply of their want of faith (which may be thought you mean, and then it is before refuted POS. 2 Your second is to this effect [Judas received, ergo etc.] you spend two pages and some what better, with no little confidence, about the proving of your antecedent, that Judas did receive and think your office fairly done by disproving of that place which unto most seems most against it 'Tis Joh. 13.30. You say [this place with all circumstances seems unanswerably to prove the contrary] but let us see the substance of those circumstances you boast will do the business. Joh. 13.30. First let me tell you that I think you might have saved some pains and well reducd your five to two, or three particulars at most; but that this serves to fill the paper, and amaze the simple reader. But something unto each, 1 You say [v. 2. supper, that is the passover was ended and that in the twilight.] But Sir, here lies the ground of your mistake, in that you are not well acquainted with, or else oppugn your knowledge in the Jewish rites at celebrating of the passover: which was briefly thus, as far as it concerns our purpose. * Scaliger 6. de Emend. p. 567.573. & Beza on Mat. 26. So Godw. Jew. of't. In the evening they lay down to eat the Lamb & unleavened bread, which done they risen and washed their feet then returned again to a certain * Leo Modena pag. 129. of this also. sauce wherein they dipped their bread & herbs. By this you may perceive what means the supper ended v. 2. that is, the first course: the intermediat washing; and the dipped sopp. Though I could have told you, that some translate for * Musc. in loc. Erasmus. coena facta cum coena fieret, and one greek copy reads * Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest. 2. [After supper, and before the Communion, was done and said all, from v. 2. to v. 17.] True, rightly understood and until verse the 31. For the Communion what mentions made of that we'll see anon. 3. [Our Saviour thrice intimated Judas' treason 1 long before, 2 then at his last passover and 3 at the Communion for certain if not a little after Luc. 22.21.] This last I answer in Beza's words, In Luc. 22. it appeareth plainly from the other Evangelists and John especially that this discourse was at the second course of the legal supper, and then for certain not at the Communion, but before. So that your thrice is at the most but twice. 4 [The dipped sop was a piece of the blessed and broken bread] This is not only a bare mistake (as by what above appeareth) but a bold dictate also; when nota syllable doth that Evangelist use (which I can find) about blessing or breaking Sacramental bread. 'Tis plain he medles not at all about the institution of the holy supper as being largely done by others before him. * So Bucer, Calv. Bez. and the Authors Marg. Paralepomen● scribebat Johannes omittens aliis dicta. 5 [Supper that is the Passover was ended by twilight v. 2. but Judas went not out till it was dark night v. 30.] 1 v. 2. proves not what you say, but if you mean your comment on it I refer my reader to my answer there, with this addition that the Law of the Passover only saith. * Exod. 12.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between two Evenings, some think Vespera Solis & Luminis. Others Declinationis & Occasus. Kill it in the Evening. 2. To that of Judas going out at [dark] night, there's some thing of your own in that, you know 'tis common with the scriptures and in our ordinary speech to speak of things as come or present, which are only coming, or near at hand: and so interpreters * Bulling. in Locum. Night was at hand. Now let the Reader judge, Quid dignum tanto etc. Though I am not ignorant, nor desirous to have him so, that the question's controverted among some Learned. Yet unto me it seemeth evident, that they are right who hold the negative, as (a) Certa eorum videtur sententia qui existimant institutioni S. coenae non inter fuisse. in Joh. 13. Beza, (b) Omnino probabile mihi videtur, Judan coenae illi non interfuisse. in Mat. 26. Piscator etc. which may be partly gathered from these words of Christ then spoken to those present at the holy Supper: My body given for You: and blood shed for You. Wherein all know, that Judas had no part. And clearly from that John saith expressly, he went out immediately upon the sops receiving, which needs must be afore the Suppers institution, as above appeareth. And though Parens doubted, yet mark his (c) Indè tamcu non sequitur qd scelerati non sint à mensa Domini arcendi juxta mandatum Apostoli cum talibus no cibum sumite. inference. It follows not, that the wicked should not be suspended from Christ's Table, as the Apostle wills: With such not to eat. But should we grant it. Then you'd say, sure Ministers may to such, etc. None to forbear, etc. It follows not: for 1. review the two former answers to the 1 Pos. 2. Judas was an Apostle, a Preacher: nor do I find him whilst he kept his Ministry branded with profaneness. 3. And specially, he was not yet convicted of his villainous treason, nor indeed accused of it, * Non igitur quod Christus oraculo complendo fecit trahi debet in exemplum. Par. in Mat. 26. which is no marvel since it was not then brought forth though (wretched caitiff!) 'twas a breeding by him. And for the other Disciples, why should they scruple Joining with him, when as they knew no worse by him then by themselves? especially since as you think, their Lord did not except against his coming thither. Thus we have tried your Champion reasons. The rest may go by number not by weight, and yet we'll lay them in the balance too. POS. III [Not discerning the Lords body, is a great and perilous sin, but not there or else where made aground to people to forbear, etc. as they suspect etc. nor Minister to suspend whom he only fears etc.] Indeed Sir you speak very softly yet may be over heard. Who tells you that suspicion barely in the one or only fear in the other: is ground enough for such proceed? In truth I would make one to chide such jealous spirits if I could find them. Yet see how well you do it. Not discerning is not held forth. Ergo, nothing else. Surely you will not stand to this But farther, do you think there is no ground to either when 'tis known that such do eat and drink damnation to themselves? Me think your second thoughts should grant it something to encourage madmen to destroy themselves, 1 Cor. 11. and more to put Knives in their hands to cut their throats with all. And need I make the Application? POS. IIII [To communicate with unworthy receivours is not held forth 1 Cor. 11.29, 30, to us to be any cause of temporal much less eternal judgement to those that are worthy though communicating with them.] Suppose it be not there, might not divine indulgence be the reason of it as well as what you aim at? Or, it is not there held forth as a ground of any judgement: but it may be else where. I wonder how you would expound that place of Numb. 16.26. and that too Revel. 18.4. Be not partakers of her sins that ye receive not of her plagues. Num. 16.26. Rev. 18.4. But to pass that by. We know the whole church was not only * 1 Cor. 5. elsewhere blamed about their countenance to, and continuance of that scandalous person in their fellwship: but in this very chapter also for the same disorder whereof we speak v. 17.22, 31. POS. V Your 5 doth quite forget it self; & yet we must remember to say something to it for the Readers sake. It gins [In the Ordinance of Lords and Commons etc. We know they did make many, but no doubt, you mean that of suspending ignorant: and scandelous from the supper. (By this again observe, good Reader, as above we noted, whom our Author in this work doth vindicate, viz. Ignorant and scandalous persons against whom that Ordinance was provided.) But Sir, let us consult the Ordinances of Jesus Christ the Lord of Lords and Commons, and submit to theirs as they agree to his, Otherwise 'tis better to obey God then men. Act. 5. Whereas you after speak of some, godly livers that can give little or no account of his faith almost in words.] You do but well to speak for him that can say nothing for himself. And trust me when I meet that dumb believer, he may expect my my good word also. Only 'tis pity the Apostle Peter should forget him, when he bids us all be ready to for to give a reason of our Hope. And for your charity that persuades you, had he not a good measure of Christian faith and knowledge in his heart, he would not show so much in life.] You may remember All's not gold that glisters. Alas Sir, that you should be ignorant that other principles beside Christian faith & knowledge may serve to moralise men in their lives. What was it that made Paul so blameless whilst a Pharisee? And very Heathens famous (as to this) unto posterity? Ps● i. 3. I trow not Christian faith and knowledge. POS. VI Your 6. hath so fare lost its way, that, I profess, I know not where to find it. Nor do I think a hue and cry could meet the meaning of it. You tell us what Queen Elizabeth said about these words, This is my body: Christ took the bread and broke it, He was the Word that spoke it, And what that Word did make it, I do receive and take it. I hope you would not give lift to set up bankrupt transubstantiation once again in England. And for your descant on it, All controversies are best shut up with such short resolutioni as this is. I must confess, this were a short if safe dispatch. But sure such remedy is worse than the malady. I think (for all the papists) that ignorance is still the mother of Error, not Devotion. Once it was certain that * Hos. 4.6. people perished for lack of knowledge. Nor fared they that worshipped they knew, not what. Joh. 4. And yet shall we believe we can't tell what, and practise what we can't believe. It is enough. Implicit faith (it seems) hath faster friends than all men find. POS. VII Your last is mainly an Apology, for the Parliaments good opinion of you notwithstanding this your undertakement; whether to serve the times, or other ends, it is no matter; I, for my part, will promise not to speak a word against you in it. Only I must take notice how you say [nothing was defective in your former way as preceptively to worthy receiving, necessary.] And yet in your whole sheet you have not one position or any portion grounded on a precept. Perhaps you have a charter that examples barely may serve to raise your buildings up, but precepts only raze them down. Howe'er I doubt not but the Reader sees by this time (though you make the best on't, by setting a good face upon the business) that you are poorly provided of that kind of furniture likewise. So that had not the Magistrates sword stuck closer than God's Word unto your former way it would have tumbled long ago. And lastly for that monument your lines erect upon the ancient [Rules & Rubrics] in English, common ●●●●er and all its appurtenancs) you do but keep the ancient rule. Nothing but well of the dead. And let them rest, & r●tt for me at quiet in their graves for ever. Thus, Reader, as I hope I have done the truth and thyself too, right, nor any wrong unto the Author. Now with thy leave, to prevent a vacuum, I'll take my turn to stuff this paper up, by way of Essay, in asserting some thing of mine own opinson; as well as hither to in answering of an others. persons ought not to be admitted to the holy supper The terms are clear to those that will not cavil. And I hope anon the proposition shall to such as arned on purpose set against it. PRECEPT. I 1. 'tis against the meaning of Christ's mandate at the institution Mat. 26. Mar 14. & Luc. 22.19. Take. i. Ye. and shed for Your▪ given for You: i disciples godly or believers not others (for what hast thou to do to take my Covenant into thy mouth etc.) repeated 1 Cor. 12.11. broken for You. still restrained to Saints as 1 Cor. 1.2. Clearly explained 1 Cor. 5. with such not to eat whereon Pareus * Si convict is prophano cum talibus interdititur, quanto magis convictu sacro● Par. in 1. Cor. 5.11. If that mere civil how much more sacred tabling is for bad with such 〈◊〉 ungodly, though at large professors. PRACTICE 2 2 'Tis against the approved custom of the primitive purer times * Infractione Eucharistiae Syr. Interp. Acts 2.42, 46. & 20.7. believers, 2 PRACTICE and none other spoken of. Whether ungodly were admitted to the communion with the faithful then may soon be seen Rom 1.6, 7. called to be Saints. there's of that church. The like the 1 Cor. 1.2. Eph. 1.1. Col. 1.2. Phil. 1.1. etc. Surely they were not there the jure 2 Cor. 6.14. Be not unequally yoked with unbelievers (see v. 15.16, 17.) not in breaking bread at least. And now me thinks Christ's precept and the Christians practise agreeing with it, should gain on tender hearts to be accounted full of duty, free from danger; & that beaten road much better than by paths that hav● 〈◊〉 ●rod at first at best but by a sinful man if not the man of 〈◊〉 REASON. 3 And yet good reasons may be farther added. A few I'll intimate, thyself enlarge them. 1 Christ's Order in his Ordinances would be inverted by it, his word should be received, before this Seal applied. 'tTwere vain to Seal a blank. That's for * James 1. begetting this increasing grace. Men first must live before they eat & grow. 2 It would pervert the end of this particularly. Briefly: on God's part. First to (a) Sign. represent Christ's death and benefits 2ly to (b) Seal. ratify our soul's communion with him and (c) 1 Cor. 10. one another in them. How suits this with ungodly men? Again, man's acts are answerable. First, (d) 1 Cor. 11. commemoration of the benefits. Secondly, (e) Jer. 31.33. 1 Cor. 15.31. Rom 6.3. obligation to obedience. Who sees not these peculiar to believers? 3 They ought not where a Church is gathering to be received into fellowship▪ or if there, to be rejected, 2 Cor. 6.15. Matt. 18. 17● & 1 Cor. 5 without repentance. 4 They have no right unto the thing: How then unto the Sign? They are open enimles unto Christ and shou● sit at table with him? 5 The ●●presence is of danger to the Church approving A little da●●en leaveneth the whole lump: spoken of the perso●●● 6. They eat and drink damnation to themselves. 1 C●●. 11. & 5. And then what cause have all ungodly ignorant and unbelievers to tremble in approaching to Christ's tables Since the which prosit Saints there, ● Cor. 11. poisons them. These have they death procured, by what they have their life preserved. And doth it not concern the godly too in prudence to themselves, in pity unto them, but most in piety towards Christ to preserve his worship pure, their souls, from perishing themselves to from pollution, by forbearing such communion with ungodly persons? Christ's Stewards specially to have a care of casting Pearls to swine, & children's bread to dogs: which proves not bread but stone, not fish but serpent unto such rese●●● And lastly 〈◊〉 ●oke unto the Law and testimony to be their guide in all their go. Es. ●. And as many as walk according to this Rule peace be unto them and mercy and upon the Israel of God. Gal. 6.16. FINIS. PUBLISHED BY AUTHORITY.