but only that which is thus an intended converting Ordinance Is this as you would have it This is the very ground on which you stand But hark ye my Friend I pray then what shall become of publick prayer other Ordinances in the Church when the Word is the onely principally intended converting Ordinance out of question By this doctrine at one dash you take away all other duties in our mixt congregations In what a case are you here brought what can you invent On necessity you must recant and confesse indeed that Prayer and the like duties though not principally yet in a subordinate way are converting Ordinances or means and helps of conversion and upon that account you admit all to them Now if you will doe so then is the door as full open in this subordinate way too for the Sacrament If you will not I beleeve the Sacrament will be contended to be shut out with such good company and desires to fare no better than her fellow-ordinances Rep. But unregenerate men you will say are dead in their sins and shall we give bread to the dead men must first be living new born and converted Christians before they can feed at the Sacrament Answ As for the sense of this it is answered already as for the words and Fancy I return accordingly If wee could conceive any bread to be such as would fetch life in a man wee should give it him when he is dead but now see Io. 6.33 I am the bread of life sayes Christ not only I hope to confirm but give life Now Christ being offered in this Sacrament this bread is the bread of Life this cup the cup of Life able by Gods grace as well to beget Life as increase it If we give Aqua vitae to dying men we may give Calix vitae to dead Christians to quicken and convert the unregenerate as to comfort and establish others Object 7. Judas received not the Supper for in Mat. 26.23.26 he is said to dip his hand in the dish before the administration in Io. 13.30 as soon as he received the Sop he immediately went out Besides some learned men conceive the Sauce he dipped in was the Sauce of bitter herbs in the Passeover called Cheroseth and that was therefore before the Sacrament Answ Here is a manifest mistake in the ground of the objection It is supposed St. John speaks of the Passeover Supper as the other Evangelists but see the first verse of John 13. with verse 29. and it is exprest Before the feast of the Passeover Supper being ended as if he should say As for the Sacrament Supper at Passeover the other Evangelists have fully spoken but there was a Supper a little before where there was remarkeable these passages they have omitted and so he relates a washing the Disciples feet and other things that were not to be done at the solemnity of the Passeover for the feet were to be shod then the like gestures quite contrary Ex. 12.11 But if as some say those passages which noted their haste out of Egypt were not obligatory when they came to the Land of Rest yet so large a circumstance as is here mention'd of Iohn to be introduc'd of Christ at that time is not probable See Io. 12.1 There Christ came to Bethanie six dayes before the Passeover where abouts he stayed that time going sometimes to the City to preach Mar. 11.17.19 and back again it being neer the Mount of Olives which he did then frequent Luke 22.39 In this space he rode to Jerusalem on an Asse and came back at night Mar. 11.11 Now this night happily or thereabouts was this Supper John mentions where Judas having received the Sop went from thence to agree with the Priests the Devill then putting it into his heart Luke 22.1 2 3 4 When the Passeover drew neer mark it Then entred Sathan into Judas he went communed how he might betray him Then when it drew neer that is about a night before or just two nights comparing this with Matt. 26.2.14 Mar. 14 1-12 So that it could not be at the time supposed that is manifest Now on the morrow or two dayes after this Christ went from this Bethany again to Ierusalem which was some 2 miles thither it being the day of the Passeover Whether Christ kept it the same night with the Jewes I need not controvert seeing he kept it certainly the first day of the Feast Matt. 26.17 Exod. 12.16 and the time when the Passeover was to be kill'd Lu. 22.7 Mar. 14.12 There according to the Law he eat that Supper with the Twelve and instituted his own Mat. 26.26 Now here was Iudas amongst the rest sitting together with them at the Table till all as done Luke 22.21 And when they were risen Christ with his Disciples going again to the Mount of Olives Iudas stole away happily in the dark to fetch the Officers according to his agreement and betrayed him So that Christ forewarned his Disciples twice of Iudas Treason the night or two before by giving him a Sop with which the Devill entred his heart at first to set him upon his bargain if you consider well Io. 13 27 28 29 30. with Luke 22.3 4. and here at the time of his own Supper with a like Item again by dipping his hand with him in the dish A like I say not the same for St. Iohns giving him the Sop is not the same thing as not at the same time with Saint Matthew and Marke's dipping in the same dish That I say being before the bargain while it was to do that thou doest do quickly ibid. 13.27 this at the very time of accomplishing it being already agreed and so in effect done verily the Son of man is betrayed Mat. 26.24 with Luk. 22.22 Neither may the Disciples second enquiry It is I Scruple us herein if you but ponder what Iohn addes uppon this ver 28. and Luke 18.34 As for many learned mens thoughts about the Sop and the Supper whether there was one two or three this night I leave only as conjectures wherein they may erre as they have likely done in this and so not to be built upon and forasmuch as Iudas was at Table by the testimony of 3 Evangelists me thinks their witnesse should be sufficient for his receiving but when it shall be considered too that the fourth is so far from saying any thing against it that he sayes nothing of this Supper at all they having sufficiently done it already I hope this objection will trouble Folkes no more As Christ offers himself to those that refused him You will not come unto me that you may have life I would have gathered you and you would not As Christ converses with those that could not profit You understand not Io. 8.43 because you cannot hear my words And as Christ when he preaches to all freely sayes He that hath ears to hear let him hear So does he administer this Sacrament to
Iudas amongst the rest and so do I administer it to all saying He that can receive Let him receive it Object 8. Vnworthy Receivers are guilty of Christs blood and eat their damnation therefore wee must not allow a free Admission Answ Unto this I shall speak First on the Churches part and Secondly on the Receivers 1. For the Churches part I mean the Admitters if the term takes place with us and Ioyners I do verily beleeve let men urge what they will this can never be made any way to concern theÌ„ There is a generall command Doe this every one is to examine himself and to come worthily if they doe not they receive their own damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.29 they receive not ours who do our duty as we are bound and leave others unto God Rep. But you will say If another should be taking a cup of poyson shall not we be partakers of his bloud if we doe not hinder and forbid him Qui non vetat c. I answer besides that we have no Quum possit it is a wonder to me any religious man should compare this Sacrament to a Cup of Poyson seeing it is in its own nature a Cup of Blessing and if it prove death to any as Sin may take occasion from the Commandement and slay us through their own impiety it is more than we can know or ought to judge seeing God is able to make it as it is a Cup of Salvation even to the worst Let us act with charitable thoughts and leave the successe to God Even as Paul in his preaching who in 2 Cor. 2 tells us It was the savour of death unto some ver 16 yet must he preach it in every place ver 14 because it was neverthelesse a sweet savour unto Christ in those that perish'd as in those that were saved ver 15. So say I of this Sacrament we must doe our duty and administer freely knowing God will make all his ordinances a sweet savour to himself whether it be of life unto life or death unto death to any of us 2. For the Receivers part there is a double duty A principall Doe this And an accessory Let a man examine himself We are bound to come and to come worthily If a man failes in the one and is not sufficiently prepared I dare not say that must keep I am sure it will not excuse him from the other This is certain those dreadfull expressions of being guilty of Christs bloud and drinking damnation are to make men take heed that they prepare themselves and come worthily but I cannot think they are to affright any man from the Sacrament There are 3 Quaere's therefore I will submit here to further consideration The first whether the very eating and drinking of an unworthy Receiver be damnation that is to free some weak minds from fearfull thoughts whether it be such a sinne as makes a man guilty without repentance and Gods mercy of Condemnation And I conceive we must distinguish between the very receiving which is good and the unworthinesse which makes the sin only This unworthinesse is in the Person or in the Act In the Person it consists in his evill conscience which will condemn him whether he comes or abstaines from comming Put case one receives not and is unworthy the guilt of his unworthinesse lyes neverthelesse upon him for that it may be more for in this very refusing his own Conscience condemns him and God is greater than his Conscience whereas if he comes it happily may excuse him something in not neglecting the outward performance not aggravate his condition for though he failes in the inward and that failing is sin yet that Act he does makes him not more sinfull for the doing but he would have sinned more to have failed in that too and not have done it Unworthinesse in the act consists in the obliquity deficiency or failing in the right manner of receiving though the outward work it self be not amisse There is the matter of a duty and manner As for the matter every one can doe in a Christian deportment at the Table but in the manner to receive in Faith Love and other graces as we ought this a naturall man cannot doe and so he sinnes in his duty His very Act is not sinne so far as he does doe in the matter it is good not only sub genere entis but good in tanto sub genere morum but this failing and swerving in the manner is the evill which as it cleaves unto we may conceive defiles the Act and makes it lyable unto judgment Now then my second Quaere is Whether receiving the Sacrament unworthily is otherwise damnable then praying and hearing unworthily whereof Christ sayes as much Go and preach he that beleâ—â—eth not is damned Mar. 16. Iohn 3.18 ipso facto as much as here And if it be not why upon the same account as men goe to prayer to the word and other dutyes though they cannot pray and hear worthily they may not as well goe to the Sacrament my thoughts are thus It is a sad Dilemma unregenerate men are in If they pray hear receive they sinne not in what they doe I conceive but in what they not doe by failing in the manner their persons being not acceptable If they doe not pray hear and receive they sin worse and are impious Now what must be done here If there be a necessity of sinning of two evils the least must be chosen it s a lesse evill to doe what we can though the outward matter only be done than to fail in matter and manner too wholly casting off the care of God But if that axiom be true Nemo angustiatur ad peccandum there is no case wherein a man is necessitated to sin and so that saying Of two Evills must be taken alwayes de malo poenae not culpae Rom. 3.8 then it is most clear Every man must come and do the best he can which if he doth happily he shall not sin at least so far he does not and God may blesse his endeavours Habenti dabitur whereas if he neglects he sinneth without question this being malum perse the other per accidens onely I will be bold therefore to distinguish there may be a profane presumptuous coming to an Ordinance or a Christian coming in conformity to Gods worship though it is better not to come than to come in a profane way this being rebellion and sin in the fact yet I say clearly it is better to come in a Christian way though but in an outward coÌ„formity to Gods service than altogether to neglect it which being granted and practised of all in other duties I think it but a begging the question to deny it in this Sacrament My third Quaere is Whether an unregenerate man conceiving himself not worthy must never come to the Sacrament for fear of eating his damnation And herein my thoughts are apt to run comparatively on the word
The word sets forth Christ on the termes of Faith and new obedience that is the Gospell rightly administred whatsoever effect it hath on the hearers Now it is their part indeed to receive and apply it by Faith if they doe not it pronounceth them damned Thus the Sacrament likewise shews forth Christ unto the sight and for the Churches part she is to declare and offer him to all however he is received Now the receivers 't is true in the like manner again are to receive in Faith as they ought to doe If they receive unworthily as the word denounceth this seals to their damnation Now a man will say if the word pronounceth may damnation so long as I am an unworthy hearer I will not goe thither I shall but hear my damnation but I say you must goe thither you lye in a damned state already and it is necessary this damnation should be pronounced upon you to awake you out of your security in it that by the terrours of Conscience you may be driven to repent and be converted so the word is good in it self and the savour of life even while it damns a man if he usefully receive it so say I of the Sacrament it is good in its nature it is appointed for our good and so wee are to come unto it as a means of grace but if it accidentally seals to any man his damnation it is through his own unworthynesse and he is then to make the same use of it as of the damning word that laying to heart the horror of his sinne in being guilty of the bloud of Christ he may be provoked thereby to fly to Iesus Christ for a merit of his bloud to wash away his guilt of it and having receive so many seales of his damnation he may be forced to the Lamb who alone is able to open all those seals by pardoning his sins and so to turn the savor of death unto life and to make even damnation it self such is the power of his grace subservient to his conversion and salvation I summe up this If comming unworthily makes a man guilty of Christs blood by powring it out in vain what shall an open refusing deserve that even tramples upon it in the despising this ordinance Object 9. The Ordinance is polluted if all be admitted Answ Unto the unworthy receivers it may be said defiled in that sence as all things else are to the unbeleevers whose conscience is defiled that is I conceive in sinning in all that he does Tis. 1.15 But unto the admitters unless they be convicted and joyners who as the Schools say well concurre in their Actu physico not morali to their act of receiving not unworthiness their minds being pure All things even the worst are pure and there is no more reason to be afraid of comming for that unworthinesse of another than for a man to scruple likewise because the cloath is not clean enough upon the Table Indeed in the Law we read of a distinguishing the clean from the unclean Levit 10.10 11.47 which otherwise would defile their Sacrifices Hag. 8.14 and their very Temple Ez. 23.38 39. Such an outward holinesse had their legall Rites that it could be touched but the holynesse God now requires is more inward certainly and to be laid up closer in the heart than that the externall holynesse of another should come at or reach it We must conceive under the Gospell all this legall holinesse in places persons things is abrogated so that there is nothing unclean now unto us Rom. 14.14 which thing was shewed Peter in a vision it is pity men had need of another to mind them of it But that all scruple may be removed Christ has left it in plain words Nothing without the man defiles the man Mar. 7.15 and nothing that enters into the mouth as if he would meet with this in particular Matt. 15.11 If the heathen husband be sanctified to the beleeving wife which is the neerest communion that can be 1 Corinth 7.14 so that she must not separate from him in the duties of Marriage as it is Gods Ordinance I may resolutely say it is not the unworthinesse of another shall make the true beleever separate from the Sacrament but even the vilest that comes there are sanctified to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is are clean in respect of his communicating with them so that their wickedness being an externall thing to him cannot defile his duty This is the privelege I take it of the Gospell many think not of that now we are to have Free Ordinances and to account no man unclean in the use of them My Brethren there are some touches of the Law and Superstition on you you know what a sacred thing was made of the Communion Table when the Rail was about it now I pray think how you refine and spirituallize your old Superstition by putting a spirituall rayl about the Sacrament when you debarre poor sinners from comming hither Let us take heed there will be something of the Pharisee in these spirituall proud hearts of men there will be setting a rail still about the Communion Table Rep. But are we not faulty and partake of other mens Sins if we do not our best to have the Leaven purged out and therefore we may not say Am I my Brothers keeper look they to it I Answer There are severall dutyes of a Christian he is to do He is to pray receive He is to love his neighbour Among the rest there is a duty much neglected of brotherly Admonition whereby we are to Rebuke the faulty and to tell the Church of them supposing it in a capacity to hear us if we neglect our duty we are guilty in some measure partakers of their sin and defiled by it well let this be granted what ther why we must labour a Church establishment and so to amend this great neglect among us but I hope it will not follow that in the mean while we must not receive the Sacrament pray nor perform those other several duties we have to doe it is a plain fallacy à dicto simpliciter ad dictum secundùm quid I take it to think our comming to the Sacrament with a wicked man is sin it self or makes it the sin or us more guilty of the sin because we ought to have admonished them and laboured their excommunication no this neglect of ours is the sin by it self and the comming is our duty God forbid that I should think if I do sin in omiting one thing that I must not therefore go to do my duty in another Because go to do my duty in another Because the leven is not purged out must there be no lumpe this was I may humbly say a too overly surprise of godly Mr. Burroughs Rep But you will say more obviously Are not all ignorant and scandalous persons Swine and Dogs to be rejected and kept from the Pearls and holy things of the Sacrament I