forth Free grace as Isa 55.1 Rev. 22.17 Mat. 11.28 1 Tim. 2.4 Io. 6.37 with the like tell me when the Gospel offers Christ or when Christ offers himself grace which are the things signified thus freely to poore ☞ Sinners how can we have the Conscience to turne them away from the Signes and meanes thereof in this Ordinance For my Reasons The first and chiefest I draw from the nature of the Sacraments The Sacraments are Verbum visibile a visible Gospell A declaring of Christ crucified A Memoriall of the Covenant made by his death that is ☞ The Sacraments set forth Christ to the eye as the Gospell does to the ear the same matter is presented in both only to divers senses and therefore the same latitude must be granted to them both in their administration Upon this ground me thinks I stand as upon a Rock against which all Objections like waves do but dash themselves in pieces Look into the 1 Cor. 11. we find Christ in the words of Institution ver 25. telling us The bread is his Body the Cup is the bloud of the New Testament and the whole action an ordinance in remembrance of him Now the Apostle comments on this in the 26 verse For as oft as you doe it you doe shew forth sayes he the death of the Lord whereby you see plainly what is his judgment of our Saviours Institution whatsoever you may thinke of it and that is to be a declaration shewing or holding forth his death or Covenant made by his death unto the Receivers This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this annunciation or shewing forth is taken from the Jews Exo. 1◠26 27. who were to instruct and declare the matter to their children at the Passover so Christ is here shewed forth as the matter of the Sacrament set forth I may say of God Rom. 3.25 as a reconciliation through Faith in his bloud to declare his righteousness for the remission of sins alike in the Word and Sacrament You have a place may fully expresse this for us O ye Galathians Gal 3.2 before whom Christ hath bin set out as crucifyed among your This expression may be well applyed to the Sacraments which doe so shew forth Christs death that they describe him crucifyed unto the sight and set him out unto the eye that which the word declares him to the hearing Now if there be any to whom the matter of the Gospell may not be declared if there be any to whom we may not or cannot shew forth the death of Iesus Christ if there be any stand thus excluded from the Church that without her mitigation we may not tender to them the Covenant it is they and they alone can be debarred from the Sacrament To this end we know the Sacraments are counted Signes and Seales and Seal indeed as Signes now wherein is this but as they signify or represent the new Covenant to us ratified in the bloud of Christ Understand it thus A man covenants with a Landlord about a purchase for his children at such a price the price being paid the bargain is establisht This done he requires a writing wherein the whole agreement is expresly declared unto this writing the Lord puts to his Seale to witnesse the confirmation and so it is deliver'd for his posterity Iesus Christ does thus make a purchase for us his death is the price he layes down to God for it for conveyance of this purchase the writing that is drawne is the Gospell and the Séale put to this writing is the Sacrament both of which must goe to make the publick Instrument firm that is to testifie the vatification of it and so it is delivered for the use of the Church More fully thus A Prince by intercession of a Favourite sends forth a Proclamation of Grace to Rebels upon condition of laying downe their arms and coming in to him unto which he sets his own Seal for their assurance This Prociamation is the word of reconciliation preacht which runs conditionally to all The Seal annext is the Sacrament now can it be imagined there is any to whom the Proclamation belongs without the Seale Is not the Seal publick as the contents of it And so will it not be plain that as we offer the conditions thereof to any so likewise may we and must we the Seal upon their desire to confirm them to come in and submit unto them Thus we see the very nature of the Sacraments is as Seales to a Writing to be but necessary appendices of the Gospell To conclude this first reason then let me adde force to it briefly in these foure considerations 1. That we find that the Gospell is to be preached to every creature and a Baptizing them which on the same ground includes this Sacrament with it joyned as largely in the same Commission 2. That as the Gospell is to All so it offers Christ freely Now can any avouch that a poor Soule may take Christ freely without qualifications which is true in regard of any precedent merit so there be a present giving up himself to him sincerely as his ☞ Lord and Saviour and yet let none but such as are qualified to their mind be Admitted to receive him at the Sacraments Is Christ offered as a free gift in the Word and must we not come without our price and money to this Ordinance Why this is even as they conceive of Iudas who being about to sell our Saviour went out to make his bargaine at the Supper 3. That the Gospell-way is the best way to bring in Soules unto Christ Let a Man be fully convinced of the free grace of God in Christ his heart can stand it out no longer against his conversion Now when the word is preached the Covenant opened and the Seale too applyed this Message of reconciliation comes in its ful vertue for the working this conviction and faith unto Salvation 4. That the Gospell is a peaceable Gospell an Embassy of Peace now how shall this peace be kept if where it comes it goes to making separations at this Ordinance may a poor Soule say O Lord Iesus Christ though I cannot lay claim unto thee as a Saint Ican as a sinner I meane as a wounded sinner whom thou camest to save and shall none but Saints apparent be suffered to come unto him hither In a word is the Gospell peaceable converting free universall What is the Gospell but a declaring Christ Crucified and what is the Sacrament in the Matter and Contents of it but the very same if Paul can tell us what it is 1 Cor. 11.26 therefore there ought to be a free admission to it as to the Gospell †My second Reason I draw from the nature of the visible Church The visible Church is a number of such as make profession of Iesus Christ and so are Saints by calling whatsoever they are in truth the essentiall marks whereof whereby it subsists as visible is the Preaching of the Word
Faith Rep. But doe We not hereby make our selves one with the wicked with whom we joyne and can we have Communion with Christ and Beliall Answ We doe and must be one with all that joyn in the same profession that is we are one or one body as Members of the same visible Church in its outward capacity freely administring the Ordinances whereof we are to partake but we are not one with them in their evill courses wee disclame them wholly in the impiety of their conversation So that wee have communion herein onely with Christ and have noting to doe with Beliall For I would not have any so grosly think that a joyning with a wicked mans person is having communion with Beliall but accompanying him in his evill wayes Communio malorum non maculat Quēquam participatione Sacramentorum sayes Austine sed consentione factorum If the Corinthians were alive and you joyned with them in going to their Idols this were indeed a communion with Beliall but if you only joyn'd with them in comming to the Lords Table you should partake of Christ alone as the Godly of them then did and as we ought to doe I will go with the wickedst man alive to the Church but I must leave him at the Ale-house We may joyn with any to doe good as to worship God in his Ordinance but we cannot that is we may not joyne with any in the least evill we cannot serve God and the Devill But you will say further Doe wee not professe the wicked with whom we joyne not onely to be one of us but one of Christ and partakers of his death and how can we doe so I answer very well The visible Church is the Body of Christ As Christ said Every branch in me that beareth not fruit Io. 15.2 As Peter sayes There are some that deny the Lord that bought them 2. Pet. 2.1 As Paul sayes There are some that are sanctified with the bloud of the Covenant which they trample upon Heb. 10.29 with Heb. 2.9 2 Cor. 5.14 So say I of all ungodly professors They are such branches in Christ redeemed and sanctified in the same sense as the Scriptures mean in these places that is in regard of a visible esteem whereby they externally partake of the Ordinances of Christ and so are reckoned as Members of him Let such places be laid it little more to heart and when you have made the Orthodox interpretation the Question will be even done and we shall be no longer afraid of a free Admission when we must affirme that there is an historicall visible faith that gives an outward Church-right unto the Elements as a true saving Faith that gives interest to the effectual grace of the Sacraments Even as the branches have some union with the root that bring forth only Leaves though they partake not of that vitall Sap that sends forth fruit also Object 4. The seale is set to a Blanck if All be admitted Answ Unto this which hath troubled many I answer not presently by the distinction of an Outward and Inward an Absolute and Conditional sealing But I desire a right understanding of this Notion how the Sacrament is a Seale I have alwayes thought here lyes generally peoples mistake they take it to be a Seale unto their Faith and if there be no true faith it is set they think unto a blank and this breedes a miserable fear to whom it is deliver'd Let us know therefore that the Sacraments are not properly Seales unto our Faith how do we conceive Faith such a thing as must have Gods Seale put to it God doth not attest our Faith but the truth of his own promises But they are Seals properly of the Covenant A Covenant is a thing must be sealed and the maker is to attest it thereby Indeed they may be said to be Seales of our Faith as Divines speak consecutivè by a consequence of speech because as Seals confirme a thing so Faith is confirmed and strengthened by receiving but they are not Formaliter formally in a true proper sense Seales unto any thing but the Covenant or representations of the effectuall Seal the blood of Christ by which it being ratified with God the Lord declares it by the Gospell unto the administration whereof the Sacaments are set to signifie the undoubted truth of it as Seales we say and Signes shewing us As the bread and wine is broken powred out and offer'd with the other actions so surely hath Christs body bin broken his bloud shed that all that believe in him according to this Covenant should have grace and salvation by him The expression is borrowed from Row 4.11 where Circumcision is said a Seale not simply of Abrahams Faith but of the righteousnesse of his Faith or of righteousnesse I take it through Faith Phil 3.9 that he should be the Father of them that believe which thing sealed to is the very tenor of the Covenant Now let Circumcision be received on Isaac the Child of promise or on Ishmael that must be cast out it is the same Seal of Abrahams Covenant Let the Sacrament be offer'd to the Godly or to the Hypocrite it is the same Seale of God declaring the truth of his Covenant which stands most sure and all the unbelief in the World cannot make it of no effect Even as a Proclamation of pardon as we instanced before unto Rebels comes with the Broad Seale to those that refuse it and yet it is no lesse a true Seale and set to a true writing than if they did all come in and embrace it so that if it want its due effect on the Receiver it may be said if you will to be set upon a Blank where Seales are set but not to a Blank seeing the Lord hath set it to the truth of his Word or grace of his Gospell Rep. But were it not absurd for a man to set his seal when there hath been no agreement and transactions before So do unregenerate men who come to the Sacrament without that solemne giving up the Soule to God as be ought who enters Covenant with him Answ I grant with sorrow there are too many of us come absurdly and but wickedly when wee forget to doe that we ought The Lord forgive us but though in the reciprocall action as it is to be a seal as is said of mans part the receiver fails in his solemne mutuall engagements according to the Covenant whereof he is to repent yet as for the Minister or Church who offer it as a seal on Gods part there is a true seale to a true Copy and nothing out of Order The Sacraments therefore may be considered in their nature and in their use In their nature I take them to be Gods seals only as primarily signifying his grace and shewing forth Christ though in the use and effect they are to be mans too as secondarily he is reciprocally to believe and engage himself unto God Sacramenta nostra accipimus ex
manu dei nobis sunc signa gratiae primo secundarie obligationis professionis nostrae Paraus in Locpraedict In the notion they are mans seals we may conceive the Sacraments Seals of Faith for Faith is the Condition of the Covenant and we seal to our Condition so that as they are conceived thus indeed they are seals of Faith because seals of the Covenant which I stand upon But as they are Gods seals for the same reason they cannot be seals of Faith but consecutivè as I said before in the effect to the Godly to yeeld what may be expressively only because God seals not imaginably to our part of the Covenant which is Faith but to his owne part which is the promise and so I call them seals of the Covenant or promise formally and not of faith Now I say cleerly though an unregenerate ☞ man cannot receive the Sacrament as a seale of his Faith yet the Church can give it as a seale of the Covenant and though it wants its due effect on him there is the right nature neverthelesse in the Administration though not a right use of it in the receiver even as at the word where there may be true preaching and the nature of the Gospell though the hearers apply it not as they ought by faith Look back to that only place Ra. 4. where it is said Circumcision is a seale Abraham is said to receive it as a seale which receiving includes Gods giving so that we must look upon the Sacraments in the nature of them as Gods seals from the very institution who else durst appoint such things to signifie such spirituall matters as they are Gods seals they are set to his own word and so can never be to a blanck while there is truth in the promise and writing in the Gospell Now then the Sacraments being Gods seals certainly in the institution nature of them if I should deny them to be mans seals at all there being not for it one tittle of Scripture I should quite remove the scruple from the hearts of men but whereas that I may not remove their care and duty too I grant though in the nature of seals they are Gods Seals Gods own seals seals of the Covenant only yet in the use of seals and effect they are to be mans seals also seals to the Condition of our part seals of faith and so I cannot I may not acquit the receivers wholly but that they come absurdly set a seale to a blanke and take the Sacrament in vaine as it is to be their seale if they come without Faith and those solemne engagements as God Requires of us though I can fully acquit the Church herein in her delivery of the signs on Gods part as we are his Embassadors because the Covenant by him stands sealed to all whomsoever and there can be no doubt of sealing to a blanke I affirme so long as the Promise or the Gospell it selfe holds in force the tenour whereof this Sacrament seals absolutely to us The tenour of it I say marke me not our interest in it for that it seals not absolutely The Sacrament is the externall seale the internall only of the Spirit can absolutely give this interest to any this outward seale is set to Gods outward copy of the Covenant that is the word now look what the word affirms the Sacrament seals and confirms according to the tenor thereof and no otherwise Now the word speaks not particularly of any mans single interest but generally it declares to all a common interest upon condition they beleeve now as this interest is exprest conditionally so the Sacrament cannot seale to it but conditionally according to that tenor is exprest or rather let me say the Sacrament seals generally so I will expresse it the truth of the Covenant freely to all engageing them unto it and the interest or benefits of the Covenant to every single person upon the terms conditions or tenor only of the Gospell I must professe this in the Embrion has layn a long time in my apprehensions and I cannot but be glad to find a piercing and godly man I take him whom the right conceiving of this alone he says converted hiâ—… and satisfied him The Covenant runs thus He that believes shall be saved adde I believe Ergo I shall be saved from which syllogisme we gather our assurance Now to which of those propositions sayes he does the Sacrament seal not to the minor as it is surmised for no Scripture sayes of any particular man he beleeves and God seals to his own word not ours Nor to the conclusion for the same reason But to the major which it absolutely seales as true to us according to the tenour of the Gospell Object 5. The Covenant belongs not to All therefore the Seals neither Answ The Covenant is sometimes taken in Scripture for those absolute promises of Gods putting his Laws in our hearts keeping us by his power to salvation and to the like purpose Heb. 8. which are proper only to his Elect and belonging to his secret will Or the Covenant is taken as it is for the tenour of the Gospell in Gods revealed will and so it runs on these terms Whosoever beleeves shall be saved and whether this belongs to all is no question It is true for our comfort whosoever comes under these conditions may have an assured trust that the absolute promises also belong to him but neverthelesse it is the conditionall Covenant or the Covenant in its conditionall capacity that is tender'd to us the word and sealed to in the Sacrament So that the Covenant is indeed of the same extent with the Gospell and the very tenour shews it universally belonging to whomsoever Now then As when I have a businesse to propose in generall to my Parish I read the Contents which when they like I propose certain Articles and say whosoever will agree to this let them come and set their hands unto it In like manner here when I have held forth the glad tydings of the Gospell I shew them the conditions of the Covenant Jesus Christ offers life to all upon these termes of Faith If you wil resolve to accept him as your Lord and Saviour to forsake sin and serve him come put your hands and seals thereunto in this Sacrament and loe here is the seal of God on his part if you doe to witnesse the certainty of salvation promised to you So that to speak sincerely if wee should propose two men one that is not in Covenant with Christ and one that is this Sacrament doth more ingenuously belong unto the first who hereby comes to do it solemnly at this time supposing now he resolves to enter covenant with him You will say the Covenant doth not belong to him What Doth it lye upon his everlasting damnation or salvation and not belong to him The benefit of the Covenant you may truly say belongs not yet to him untill he is in Covenant but
saving Faith the spirit using such most powerfull methods for the work of his grace which he infuseth in us by a sweet attemperation to the will not by compulsion habitus infusi being wrought per modum acquisitorum And this we have lively represented in the two Disciples of Emmaus whose hearts did burne within them at the hearing of Christ but at the breaking of bread their eyes were fully opened to know and to believe him Luke 24.30 31. Rep. Although a Man may be converted At it is not By the Sacrament it is occasionally but not intentionally a converting Ordinance Ans This being undeniably granted of our opposites the matter is upon the point yeelded for consider sincerely this It may be Peradventure a man may be converted by it and no text expresly forbids any coming to it is not this enough And it may be granted lay it well to heart no place to the contrary alleadged who doubts not but all It may bee's all occasions must be taken for our salvation But that I may wholly root out this subtility which I think the spirit of error has insinuated in the hearts of many Godly men I have three things more to say which by Gods blessing will fully do it 1. Let us cleerly know that the Sacraments and all Ordinances are primarily and properly means of grace It of conversion or confirmation For this grace we receive in the use of them is that which converts some and strengthens others Now then we come to this Sacrament as the meanes to receive Gods grace and this grace which he distributes as a most wise God works in every one as his state and need requires in the cōverted for their strength and establishment and in the unregenerate for their conversion 2. Consider what is conversion There is an outward conversion from Heathenisme to the profession of Christ we doe not stand to say the the Sacrament is such a converting Ordinance as if Christ should bid us go forth with this Sacrament and convert the Nations let this be imagined only of the word But there is an inward effectuall conversion of such as outwardly professe Christ to the truth of grace in their hearts Now how is the worke of grace or true conversion wrought through the word it selfe Not from any active power it has per se upon the Soule but per modum objecti we say and instrumentally the object is proposed or revealed that is all the word does and then it is the spirit that by illuminating the mind and a touch upon the will brings the heart to embrace the object whereby it is converted Now is it not just thus likewise in the Sacrament This Sacrament shews forth Christ Crucified according to the Covenant who is the true object of Faith and Life upon this the spirit of God draws the heart by illumination and conviction to embrace him upon those terms he here is offered insomuch that experience can witnesse that some are and have been hereby converted What difference is there imaginable betweene this conversion and at the Word What a shift is it to say it is only At and not By the Sacrament when it is instrumentall per modum objecti as the Word where I may say the same too as truly that it is more properly At than By the Word it self there being no active vertue but of the spirit in the one or the other 3. As for this device of the Sacrament being occasionally not intentionally converting There may be a principall intention and subordinate more primary or secondary ends in an Ordinance Though the word be the principall converting Ordinance we cannot deny but others may be subordinately also converting as Prayer why els doth the Church pray Turne thou u◠and we shall be turned Convert thou us and we shall be converted Now as Prayer and other means of Grace are converting and that intentionally in being used to this end So I affirm of the Sacrament unlesse you can finde in your heart to keep this pitifull shift still and say rather than this shall be you will distinguish between a converting ordinance and means of Conversion other ordinances are means of Conversion but yet the word you persist is the only intentionally that is intended converting ordinance Well goe too what then I pray To the purpose Then you will say the word shall be held forth to all as intended to convert them but the Sacrament shall not being not so intended in the Institution Be it so It followes then there must be no Ordinance administred to those that are not converted 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 harke 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 dutyes 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 contented 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 wee 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 returne 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 Jo. 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 encrease 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 and in 10.13.30 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 therfore before the Sacrament Answ Here is a manifest mistake in the ground of the objection It is supposed St.
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 weake mindes 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 distingnish between the very receiving which is good and the unworthinesse which makes the sin onely 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 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 sin 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 says as much Go and preach he that beleeveth not is damned Mar. 16. I ohn 3.18 ipso facto as much as heere And if it be not why upon the same account as men go 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 evills the least must be chosen it is 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 axiome be true Nomo 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 culpoe Rom. 3.8 then it is more 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 masum per se the other per accidens onely I will be hold therefore to distinguish There may be a profane presumptuous comming to an Ordinance or a Christian comming in conformity to Gods Worship though it is better not to come than to come in a prophane 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 conformity to Gods service then 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 himselfe 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 seal 〈◊〉 their damnation Now a man will say if the word pronounceth my damnation so long as I am an unworthy hearer I will not goe thither I shall but heare 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 we 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 unworthiness 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 flie to Iesus Christ for a merit of his bloud to wash away his guilt of it and having received so many seals 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 turne the savour 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 vaine 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 Tit. 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