that wee keepe within the state of our question and observe the generall rule of decency and order 1 Cor. 14.40 which text forbids all confusion as to receive before one is baptized and disorder all comming unworthily in Gods Ordinances but not the Ordinances themselves for some mens disorderlines in them otherwise there must be no ordinance at all allowed in this world 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 subsits us visible is the Preaching of the Word and Administration of the Sacraments now unlesse Men will be so bold to divest our mixt Congregations and so consequently all England formerly of the name of the visible Church they cannot take from us one of its essentiall notes in the free use of this Ordinance This Reason may have invincible support from Christs own doctrine and example First His doctrine in those parables of the little and great fishes in one net The good and bad called to one feast as before The Chaffe and Wheat in one Barne Especially the Tares and Corne in one Feild Mat. 13. The Kingdome of Heaven is compared to that Field and the Field sayes Christ is the World that is the Kingdom of Heaven in the world or the visible Church cleerly in its Ordinances consisting of two sorts of professors the Hypocrite and the true beleever which must grow together without separation even when the Servants discerning the Tares come and tell their Lord of them untill the day of Iudgment now who dare go to anticipate that day and enter upon the Throne of Christ Lord is it thy mind we should make the separation between these Tares and the Wheat at one of thy Ordinances I can never beleeve then thou wouldest have left this parable so undoubtedly set forth in the Gospell Secondly His example not only in the frequent converse with Publicans and Sinners but even in this very thing we find him at the Passover and his own Supper with Iudas The three first Evangelists bring him in expresse with the rest at Table and as for Iohn who wrote after the other the truth is which many do not or will not know he finding this Supper fully set forth by them already as in other things he sayes nothing of it St Luke is most evident 22. ver 21 where we read after the delivery Christ says Yet behold the hand of him that betrayeth me is at the Table Yet as if he should say Alas though this Iudas partakes with us in this very supper yet wil he go and betray me So that a the same time when he openly declares what a reprobate or Devill he was that this may not be poorely shifted off with his being a close hypocrite he not only washt his feet with the rest at a Supper a little before which Iohn only mentions but here communicates with him both of the Passeover and of this Supper The evidence of which fact has ever appeared so fully to the Church that this alone has been ground sufficient to deduce their right of free Admission and what need more indeed be urged but that men when they are willing not to see will let any hand put over their eyes be enough to blind them My third Reason I take from the nature of Christian Communion and Church-fellowship which ought to be in Charity in humility without judgeing every one esteeming others better than themselves with the like in many places especially in the Minister who is to be gentle to all suffering the evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to win them by this free way to Repentance 2 Tim. 2.24.25 And how impossible is this if we must go to censuring of mens worthiness unworthiness preferring our selves rejecting others the ready way to nothing but heart-burnings and divisions as we have too sad experience already in most Congregation To Give weight to this remember three passages of our Saviours First That of the Pharisee and Publican Luke 18. I need not relate it only I beseech you lay it to heart whether there be not something at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5.22 of the Pharisees I thank God I am not like this Publican in the turning away poor sinners from this Ordinance There is a proud Pharisaisme I will not accuse any of this the very latchets of whose holy desires erring after a likenesse here to the Church in Heaven I may not be worthy and there is a strict Pharisaisme as the Iews that were so rigid in their Sabbath Christ was fain to rebuke and moderate them in it Of such a rigidness as this I cannot but most sorrowfully complayn in those that will not allow a free Communion O my Saviour rebuke the humour of these times that is amisse and moderate the zeal of all such men least by their placing a peculiar and superstitious holinesse on this Ordinance they quite invert the charitable use of it and withhold the legacy thou hast left thy people Secondly That passage in Luke 6. When they murmured at him for eating with sinners the whole sayes he need not the Physitian but the sick I come not to call the righteouss but sinners to repentance O sweet Jesus did'st thou alive offer thy self and company to the veryest Publicans and never castedst out any that came to the and shall we take stomach that thou art now thus offered at this Sacrament The third place is in Jo. 8. When some severe Iews had brought a woman taken in Adultry accusing her by the law of Moses that she should be stoned Iesus said unto them Let him that is without sin himself cast the first stone at her My Brethren so say I let a man examine his own heart and if he does not find himself conscious of the same corruptions let him have a censure to cast out others for my part I must professe the serious acknowledgement of mine own vilenesse makes me afraid at heart to turne away others but I have learnt with Christ Heb. 5.2 to pitty them as a fellow sinner by my own infirmity My fourth Reason will arise from the vanity formality impossibility of selecting people to this Ordinance Look up but to the heart of all these separations they come to nothing For put the case you will have a gathered company I pray who do you account indeed to be fit and worthy receivers If not all that make profession as we do mixtly then those only that have an interest in Christ and are true believers Well but how will you be able to know them The heart of man is deceitfull above all things who can know it And if we can hardly discover our own hearts how shall we ever discerne others So that all will come but to those that have the fayrest shew those that seeme such and you cannot
pollution keeping some back for a month and no longer as it appeares in the 11 verse which neverthelesse was dispensable too at the prayer of Hezekiah 2 Ch. 30.18 the reason being because such uncleannesse kept them from the Congregation a plain type of the excommunicated 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 rites who knowes not they are abolished Now the Elder Brother the Passeover being dead wee shall find the younger our Sacrament to have possession of his inheritance in his free Administration Turn 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 Heathenism 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 Idolls This is the sense in brief of the whole Chapter mark 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 in to us wee 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 I dolls 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 Wildernesse Baptized under the cloud drinking of the same Rock Iesus Christ that is admitted freely to both our Sacraments Take any Christian he will be ready to say give me but any place of Scripture or 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 uncleanesse not forbidding any do freely participate of the outward Signes one with another Neither is it the saying this was a fleeting Ordinance necessary to preserve their lives that can abate the strength of this place For doe we but mark 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 vain 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 Idolls 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 profess 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 these 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 sin their main purpose they are as inforcing 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 businesse 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 appeares by his unpreparednesse he had no mind to come at all if he could have help'd it 4. Fourthly Our Saviour explaines his own 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 only to him The Servants I say still brought the man in it was the Lord only took upon him to Iudge and cast him out Now who is that the faithful 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 Baptism 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 with Iohn 3.26 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
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 in 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 terms of Faith If you will 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 loe here is the seal of God on his part if you do to witnesse the certainty of salvation promised to you obliging him to his word 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 the Covenant it self is of Epidemicall concernment and so far belongs to all that it is to be tendered 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 she Covenant Answ As the Sacrament is a shewing forth of Christ with a tender of the Covenant in his bood 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 is it a perogative belonging only to the Saints and Elect of God Now put case a poor soul should stand in doubt of his right to this Ordinance that yet fain would come to Iesus Christ Let him say Lord My heart is humbly afraid of my unworthinesse yet seeing I come resolving to give up my Soul 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 soul blessed be the meer 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 plain distinction without the inveaglement here of Adrem In re may doe very much to allay the troubles of many Iudgments and more Consciences in this controversie Object 6. The Sacrament is not a converting Ordinance we preach to all to convert them but wee may Administer only to the regenerate to confirm them Answ Unto this Objection because it is so much urged give me leave to use some words I doe acknowledge Divines do usually distinguish of a Sacrament of Initiation and Confirmation ingenuously attributing our new birth first to Baptism and then our nourishment and encrease unto the Supper and so they make a converting Ordinance of the Word and Baptism the laver and means of regeneration and 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 this distinction be taken onely in regard of the outward visible Church into which t is true Baptism alone does initiate enter or first incorporate us and this supper confirm or continue us as members thereof 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 judgment 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 condemn 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 eminently incline to be and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most usually confirming and more seldome converting they do à parte 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 Baptism suo modo 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 as wayting in the wayes of God for conversion I doubt not as there is no Scripture to the contrary so there is no reason but as the Word and Baptism doe confirm as well as convert the Spirit is not tyed to one meanes Iohn 3.8 so may this Sacrament convert as confirm 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 shewn a visible word holding forth Christ and the Covenant to the light 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 Creatures sacrifices sight of