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
the reason being because such uncleanness kept them from the Congregation a plain type of the excōmunicated only but as for any spirituall pollution whatsoever which is to be washed away with a penitent heart we read of none that might debarre them from that Ordinance This is that we stand upon As for their legall rights who knowes not they are abolished Now the Elder Brother the Passeover being dead wee shall find the yonger our Sacrament to have possession of his Inheritance in this free Administration Turne to the 1 Cor. 10.17 Wee being many are all partakers of one Bread All at Corinth there were many it seems came over from Heathenisme to the Church and as many as came into them All this is the very truth were admitted to their Communion But now I pray what All were these see ver 14. Flee Idolatry I speak to you as men of understanding judge ye what I say is not this Sacrament the Communion of Christ how then can you communicate with I dolls This is the sense in brief of the whole Chapter marke it These Corinths were such luke-warm Christians that they were sometimes ready to goe to their Idolls and sometimes to Church like those in the second of Kings 17.41 and happily thought it not unlawfull Now this Argument Paul uses to reclame them Doe we not All partake of one Bread therefore joyn not with Idolls As soon as you come into us we admit and joyn with you in our Communion and profession of Christ who is God And therefore how can you with shame now goe to the Table of Idolls which are Devills This is very forceable and apparent That these ☞ Corinths whilst they are but willing to profess Christ though yet given to Idolatry are admitted with the rest to the Sacrament which very thing too is urged as a means to reclame them from it Compare this with 1 Cor. 11.18 And there are the same Corinthians mutinous and even drunken together at this Table now this certainly was a great profanation for which they are reproved and directed to examine and carry themselves better for the future but as for their comming together and generall participation that was but their duty and nothing is or could be said against it Look back to 1 Cor. 10.4 5. There wee have the whole body of the Israelites that passed through the Sea and Wildernesse Baptized under the Cloud and drinking of the same Rock Jesus Christ that is admitted freely to both our Sacraments Take any Christian and he will be ready to say give me but any place of Scripture for example of a generall Admission and I will be convinced Now here is one expresse where all without exception even those very scandalous ones with whom God was not well pleased but destroyed in the Wildernesse while there was no legall Rites spirituall uncleannesse not forbidding any do freely participate of the outward Signes one with another Neither is it the saying this was a fleeting Ordinance and necessary to preserve their lives that can abate the strength of this place For doe we but marke the sense of the Apostle and you shall see in this very point and to this very purpose does he parallell these Types to our Sacraments The scope is this These Corinths were given to Idolatry and many vices but yet thought well enough of themselves being ready to glory of their outward profession that they were of the Church baptized and communicating with Christians Now the Apostle to beat them off from this vaine conceit tells them plainly I would not have you ignorant sayes he that All the Israelites were partakers of both these Sacraments as wel as you yet many of them were justly destroyed when they ran to I dolls as you doe and therefore take heed and let them be a warning to you As for these outward rites they are things indeed all that come to our Church and professe Christ are admitted to and so are ye but yet think not you shall escape Gods Iudgments if you walk not answerable to your profession The true importance of those words being well weighed are sufficient of themselves to end this controversie the sense of Scripture and not barely the words being Scripture Turn to the parable of the Feast Matt. 22. with Luke 14 16.23 and though parables are not wholy Argumentative yet in their main purpose they are as enforcing as any Texts besides Now if this generall Admission is not a chief thing intended nay the very scope of the parable judge by these particulars 1. First In Luke there is no other thing added but the calling of all unto the Feast is the main business there set down only 2. Secondly In Matth. where the story goes on to the Wedding garment unto the Masters command is added the Servants bringing in all both Good and Bad. verse the 10th ☞ 3. Thirdly The Lords very exclusion of him that came in to the Feast manifests he must be needs first admitted and brought in by the Servants his Sinne consisting not in his comming thither for that he was compelled to doe by which I conceive is meant his duty but in his neglect of putting on his Wedding Garment whereby it appears by his unpreparednesse he had no minde to come at all if he could have help'd it 4. Fourthly Our Saviour explains his owne parable signifying hereby that many are called that is the worke of the Ministery we are freely to offer Christ in his Ordinances but few are chosen that is the work of God which we leave onely to him The Servants I say still brought the man in it was the Lord only took upon him to Judge and cast him out Now who is that faithfull Steward that gives the houshold their portion of meat in due season Luke 12.42 but these that are thus doing 1 Cor. 4.1 2. Acts 20.28 even as Iohn Baptizes All that came to him for his Baptisme Mar. 1.5 Matt. 3. to the 11 verse though at the same time some of them he calls vipers Adultis eadem est ratio utriusque Sacramenti so that I take this a strong proof and as the Apostles themselves that when thousands are converted at a Sermon Acts 2.41.42 they immediately communicate with them distributing freely not only the meat of the word but bread too of the Sacrament See once more Acts 10.28 A peculiar place I like for the expression Saint Peter here was very scrupulous of admitting Christian Communion with any but the Iewes It was a pollution under the Law to participate in any thing with the Gentiles Io 4 But being better instructed by a vision from Heaven God hath shewed me now sayes he that I should not call any man polluted and unclean I thank the Lord I have learned this same Lesson with a satisfyed Conscience to esteem no man unclean ☞ but all unlesse excommunicated free in the use of Gods Ordinances Adde to these proofs the consideration of such Texts as set
the Covenant it self is of Epidemicall concernment and so far belongs to all that it is to be tender'd freely and offer'd to them that whosoever doth receive it may have the benefit of it Rep. But what right doth this give him to the Covenant Answ As the Sacrament is a shewing forth of Christ with a tender of the Covenant in his bloud there is an open free generall right to it for all that will come in to Christ Let me beseech you mark this distinction There is a double right here observable A right of Obligation and A right of privilege For the right of Obligation in the Ministers offer of Christ freely and the peoples receiving him in his own terms I doe avouch a universall right to every Ordinance Isa 66.23 they being dutyes of worship which is of universall command and this often primitively once a week though for the right of privilege in any to enjoy the sweetnes comfort efficacy life and benefit of them I acknowledge it a prerogative belonging onely to the Saints and Elect of God Now put case a poor soule should stand in doubt of his right to this Ordinance that yet fain would come to Jesus Christ Let him say Lord my heart is humbly afraid of my unworthinesse yet seeing I come resolving to give up my Soule to thee and it is our duty to come in at this Supper This Right of Obligation shall be my warrant to bring me in and then Lord I hope thou wilt let me find the Right of Privilege too in thy due season O my God Put case again A godly heart should rise at the conceit of a wicked person receiving with him Let him think presently thus though there is a neerer Right unto my soule blessed be the mere free grace of God yet there is a right of obligation to every one I ought not to be offended with any the Lord sanctifie it to them for their conversion the knowledge of this distinction may do very much to allay the troubles of many judgments and more Consciences in this controversy Object 6. The Sacrament is not a converting Ordinance we preach to all to convert them but wâ—e may Administer onely to the regenerate to confirme them Answ Unto this Objection because it is so much urged give me leave to use some words I doe acknowledge Divines doe usually distinguish of a Sacrament of Initiation and Confirmation ingeniously attributing our new birth first to Baptisme and then our nourishment and encrease unto the Supper and so they make a converting Ordinance of the Word and Baptisme the laver and meanes of regeneration a confirming one only of this Sacrament although I take a grant of the one to be a sufficient medium to prove the other But under favour unlesse we take this only in regard of the visible Church into which 't is true Baptisme alone does incorporate us we must understand it not after a rigid form of speech and Idiome of truth but after a more solute and ingenuous conception that is it is such a notion as holds full enough to be handsomely spoken but holds not so strictly as to build arguments on it otherwise the ingenuity thereof will trip up their judgement It is a rule therefore worthy here of our knowledge that in divinity we often give an indefinite denomination to things as they are most eminently inclined as for instance in indifferent things which are indifferentia ad unum when they incline more to evill in the use than to good as many harmlesse recreations we condemne them indefinitely as evill though in some cases they are warrantable Ec. 3.4 And I may happily with right circumstances lawfully use them So whereas this Sacrament doth more emminently incline to be and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most usually confirming and more seldome converting they do aparte eminentiori denominate it indefinitely a confirming ordinance onely And indeed this is true when it is taken in respect of the same persons whom we supposing to have been converted by the Word and Baptisme already the Supper is and can be only a confirming Ordinance unto them without question But as for others who we conceive not yet converted and so humbly coming hither for conversion I doubt not as there is no Scripture to the contrary so there is no reason but as the Word and Baptisme do confirme as well as convert so may this Sacrament convert as confirme according as God gives forth his grace to the Condition of the Receivers There is therefore an error to answer directly in this Objection about the nature of the Sacrament which being as we have shewne a visible word holding forth Christ and the Covenant to the sight is converting as the Gospell doing the same to the hearing for if the Centurion believed only by seeing Christ corporally on the Crosse if the contemplation of the Creature sacrifices sight of miracles have been means to some of their religion and conversion we cannot doubt but the eyes may much more spiritually instruct us here in the melting objects of Christs passion redemption and tender mercies outwardly represented seeing we hope the working of the spirit too by virtue of an ordinance ☞ Let the World Answer Pauls argument To shew forth the death of Christ 〈◊〉 the means of Conversion The Sacrament is the shewing forth his death 1 Cor. 11.26 Therefore as it does so it is undoubtedly converting Hence I observed in the words of institution there was a Take and an Eate two words a Take for such as have not Christ a word of grace to convert those and an Eat for such as have already received him to nourish and confirme them For put case a morall man taken for a good man yet unregenerate is and cannot be refused to be admitted hither The man does his best to prepare himself and so comes do wee thinke now to such a man the Ordinance is necessarily fruitlesse and can have no worke on him then God help us Shall not his examination confession prayers meditation with all the Ministers exhortations be more solemnly conducing now to worke grace in his heart and to convert him this being the way of the spirits motions then the bare preaching of a sermon Especially seeing the word doth not only precede but accompany and is a very part too of the Sacrament Accedat verbum ad elementum fit Sacramentum But put case further a poore soule much humbled in the sight of his sinnes that cannot yet be able to believe and close with Christ comes hither hoping to meet with this favour here well the word of reconciliation is freely opened the free mercies of Christ set forth and all this while it hath not happily this effect upon his heart yet when he comes to see the truth of all this sealed with Gods owne seale Christ freely offered and peculiarly received of him in the Sacrament his soule by all these heavenly wires is catcht taken drawn and even enforced to a