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
An humble VINDICATION Of a Free ADMISSION Unto the Lords-Supper PUBLISHED For the ease support and satisfaction of tender Consciences otherwise remediless in our mixt Congregations As it was delivered at two Sermons upon the occasion of this solemnity in the weekly labours of Iohn Humfrey Master of Arts and Minister of Froome in SOMERSETSHIRE The Second Edition A Priest is taken from among men and ordayned for men in things pertaining to God who can reasonably bear with the ignorant and them that are out of the way for that himself also is compassed with infirmity Heb. 5 1 2. London Printed for E. Blackmore at the Angel in Pauls Church-yard 1652. ERRATA Page 9. line 6. for sin read in page 24. line 26. read Let some of our other side page 74. line 20. for most read more To the Reader Courteous Reader HAving by good providence had some gleanings of this ensuing discourse as it was delivered by the worthy Author in own Congregation and conferring my notes with an honoured Christian I found such support and contentment to my own conscience in the sympathy of his approbation that made me very importunate to have them perfected and having at length obtained a compleat copy I could not but humbly think it an engagement much conducing to the glory of God to get this precious light left under a bushell in a private auditory to be set up publikely in a candlestick of the Church that the spirits of many others might be thereby disclouded from the like scruples that most sadly hinder the blessed enjoyment of this Ordinance of Christ. The worke needs not the commendation of another having in it some exquisite notions and self excellency enough to commend it and its compiler and although it must expect severall censures which is the common fate of the best works according to the variety of mens humours in these times yet I am perswaded by experience to an impartiall and disengaged judgment perusing it with a single eye it will afford aboundant comfort and satisfaction it being weighty spirituall and ingenuous and a piece wherein if I may use the word of one more learnedly able to judge of it Mr. Humfrey has comprized the most materiall things that can be said in this business as rationally and concisely as any beside him As it has pleased God therefore pious Reader to make me instrumentall that ever this came to thy sight let me beseech these two reasonable requests of the. First That thou wilt passe no censure upon the Book or Writer before thou hast read all over weighing the whole parts together and examined them seriously by the unerring rule of the word of God Secondly Having so done that thou wilt not suffer thy self to be swayed from judging according to the truth by any earthly respect whatsoever and then I doubt not but the Lord will suitably poure thee out a double blessing in the reading of establishment for thy judgment and of peace for thy conscience which is the end of publishing this worke and hearty prayer of the ocâ—â—sioner of it I. C. An humble VINDICATION Of a Free ADMISSION Unto the Lords-Supper Marke 14.23 And the all Drank of it I Have spoken of the Institution Nature and Ends of the Sacrament I come now to the Receivers And they all drank of it In the 17 verse of the Chapter we find the twelve with Christ They were his whole Congregation in the 18th v. They were all sate at the Table as they did eat in the 22. Jesus took bread and gave it them and so likewise the Cup v. 23 Saying Drink ye all of it Mat. 26.27 And they did so saith the Text They all drank of it all the twelve without exception from whence I gather a free Admission to this Ordinance My Brethren this is a poynt we know troubles many and I do humbly acknowledge my self the weakest of a thousand to satisfie the difficulties of others yet whereas the apprehensions many times of a playn honest meaning Christian in its pure naturalls I mean unconfounded with the judgements of others may suit better with common understandings than a more learned and elaborate disquisition I shall Sincerely propose my very heart and thoughts in this thing being ready to lye down at the feet of any truly Godly Soul that either out of tenderness of Conscience or strength of Reason dare not or will not submit unto my judgement and practice in it For the managing the poynt I shall briefly lay down my meaning or state of the Question give my Proofs Reason and Answer Objections For my meaning it is honest and very plain without reservation The Lord Iesus has a Church in the World wherein there is a visible profession of his name In this Church God has set up his Ordinances of the Word and Sacrament Of these Ordinances some are capable and some uncapable Those that are uncapable are so either by Nature who can discerne no meaning hereof as Children and Distracted persons or by the Churches censure of Excomunication and no others For those that are capable we must rightly consider this capacity in regard of the Church or Minister in Admission of them to the Ordinances or in regard of the Communicants themselves in coming thither Now I dare not yet positively say for the peoples part that all are so capable that they may come as they list though it be a duty none is excused from because there is a solemne preparation required and many cannot seriously find in their hearts to enter or renew their Covenant with Christ whereof this is a pledge if it be not misused Yet I am humbly perswaded for the Minister and Churches part who on Gods behalf is to offer Christ freely and so to tender the Covenant to all that will receive him there is such a universall capacity for all men indefinitely that if any come in as professing themselves ready to enter Covenant with Christ desiring so to serve him in the worship of this Ordinance the former only excepted we are to encourage them saying with the Bride Revel 22.17 Whosoever is a Thirst let him come whosoever will let him come and drink freely of these waters of Life or means of Salvation In a word I do not believe that any unlesse first excommunicated ipso jure or de facto ought to be refused the participation of this Sacrament They all Drank of it For my proofs look into Ex. 12. we read of the Passover which is the same in signification with the Sacrament v. 3. Speak unto Israel let every man take his Lamb a Lamb for a house v. 47. All the Congregations shall observe it And v. 50. The whole people did so as the Lord commanded them Adde to this 2 Chron. 30.5 The Decreed to proclame through all Israel from Dan to Beersheba that they should come and keep the Passeover to the Lord. Here you see free Admission without exception Indeed in Num. 9.7 we find a legall
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
satisfied 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 forth Free grace as Isa 55.1 Rev. 22.17 Matt. 11.28.1 Tim. 2.4 I. 6.37 with the like And tell me when the Gospel offers Christ or when Christ offers himself and grace which are the things signifyed thus freely to poor Sinners how can we have the Conscience to turn them away from the Signs and means 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 Gospel does to the ear the same matter is presented in both only to divers senses and therefore the same latitude I suppose us within the Church neither Infants Fooles distraught I may include drunk or excomunicate 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 doe 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 the remembrance of him Now the Apostle comments on this in the 26 verse For as oft as you do it you do shew forth sayes he the death of the Lord whereby you see plainly what is his judgment of our Saviours Institution whatsoever you may think 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 Iews Exo. 12.26.27 who were to instruct 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 3.1 before whose eyes Christ hath bin set out as crucified among you This expression may be well applyed to the Sacraments which doe so shew forth Christs death that they describe him crucified 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 Vnderstand it thus A man covenants with a Landlord about a purchase for his children at such a prize 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 Seal 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 drawn is the Gospel and the Seal put to this writing is the Sacrament both of which must goe to make the publick Instrument firm that is to testifie the ratification of it and so it is delivered for the use of the Church More fully thus A Prince by intercession of a Favorite sends forth a Proclamation of Grace to Rebels upon condition of laying down their arms and coming in to him unto which he sets his own Seal for their assurance This Proclamation 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 Seal 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 in an orderly way 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 Soul may take Christ freely without qualifications which is true is 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 bargain 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 Seal too applyed this Message of reconciliation comes in its full 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 Soul say O Lord Iesus Christ though I cannot lay claime unto thee as a Saint I can as sinner I mean 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 Provided only I meane still
with the Broad Seal to those that refuse it and yet it is no less a true Seal 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 solemn giving up the Soule to God as he ought who enters Covenant with him Answ I grant with sorrow there are too many of us come absurdly and but wickedly when we 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 failes in his solemn mutuall ingagements according to the Covenant whereof he is to repent yet as for the Minister or Church who offer it as seal on Gods part there is a true seal 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 sunt signae gratiae primò secundariò obligationis professionis nostrae Paraeus in Loc. praedict 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 consecutive as I said before in regard of the effect to the Godly to yeeld what remotely and expressively may be 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 seal of his Faith yet the Church can give it as a seal 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 Ro. 4. where it is said Circumcision is a seal Abraham is said to receive it as a seal 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 and as they are Gods seals they are set to his own word so can never be to a blank while there is truth in the promise and writing in the Gospell Now then the Sacraments being Gods seals certainly in the institution and 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 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 wholy but that they come absurdly set a seal to a blank and take the Sacrament in vain as it is to be their seal if they come without Faith and those solemn 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 blank I affirm so long as the Promise or the Gospel it self holds in force the tenour whereof this Sacrament seals absolutely to us The tenour of it I say mark me not our interest in it for that it seals not absolutely Assurance being concluded by way of discourse and whatsoever is common to the Hypocrite with the beleever cannot conclude it The Sacrament is the externall seal the internall only of the Spirit as witnessing with our spirits Ro. 8.16 can absolutely give this interest to any this outward seal 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 tenour 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 seal 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 of late a pierccing godly and excellent man I take him whom the right conceiving of this alone he sayes converted his opinion and satisfied him The Covenant runs thus He that believes shall be saved adde I believe Ergo I shall be saved from which syllogism 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 seals 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 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
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
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
answer I dare not say so though I see what interest lies at stake which may soon fancy a Christian conveniency into a Divine necessity For First This is Petitio Principii and if you speak indefinitely my proofs assure the contrary Secondly I place a great distance between an unfitnes to come unto the Sacrament as in other duties Let a man examine himself and being excluded Thirdly the keeping of any cannot be pretended to without power in our uneldred Congregations it being confessed a power not of order but of jurisdiction Fourthly men may be Dogs and Swine either in the course of their lives or in the publick esteem of the Church now in our Ministeriall admission we are to look on men as they are in the Churches esteem and may not account or deal with them as Dogs as wee cannot execute an arrant thief untill they are juridically censured to be such by lawfull authority And though they have no right here in foro poli Det yet they have in foro soli Ecclesiae Fifthly To speak particularly Concerning the ignorant I dare not judge so rigorously The 5 Heb. 2. comes neer me heart there are many sorts of ignorance the case whereof may need instruction mostly not censure Now that the very solemnity with all our Preaching Catechisme and exhortations doth I conceive afford to all of capacity who only come fully informing them of the difference between this Sacred Table and common bread which is discerning the Lords body 1 Cor. 11.29 Sufficient happily to our admission though not to their Salvation For the scandalous we know there must be admonition first twice or thrice Mat. 18.15.16 And then if they continue obstinate not else and are notorious an Excommunication is granted verse 17.1 Cor. 5.13 yet I cannot find any where unless I look without the book that this is meerly in reference to the Sacrament but from Christian Communion in generall at least in the primary nature thereof though I will yield much by way of indulgence unto the Churches wisedome according to the ancient practise of the Iews and Greek Christians the severall species or rather degrees whereof I must leave unto more Learned Rabbies And as to this present writ of suspension in hand which men would have a middle thing between Admonition and Excommunication I must make my return truly Non est inventa in baliva nostra I speak it with reverence to wiser judgments who may allow as prudent in the way of Discipline what they will not enforce upon the Conscience as necessary in our worship Obj. 10. The last Objection is from those severall Texts that are alleged for a separation from wicked persons Answ Unto all which I answer briefly and I conceive with submission fully Separation from wicked men is either in regard of their sinnes or their Persons In regard of their sinnes it consists in departing from their evill courses In regard of their persons it is either in case of common familiarity or in case of Excommunication Now it is certaine we must separate First from all wicked men in their sins and evill courses this is out of question Secondly we grant that we must separate also from them in common familiarity taking heed of intimacy and keeping them company lest we be partakers of their sin by infection or connivance with them But Thirdly I affirme there is no Scripture commands our separation from them in the Sacrament or any of Gods publick Ordinances unless in case of Excommunication which alone can debar any from Church-communion In the first sense you must take these Scriptures Eph. 5.11 1 Cor 10.20.21 These Corinths did well to come to the Lords Table their sin was only in partaking with Idols so 2 Cor. 6.14 to the end where they are rebuk'd for joyning in the same sin of Idolatry If you understand this Be not unequally yokt of Marriage compare it with 1 Cor. 7.13.14 There the beleeving wife must in no wise seperate from her Infidell husband here she must come out be seperate how can this be reconciled but that she may have communion with the Person in what is Lawfull and yet be seperate from him in his ways that are evill You may adde happily in this first sense Ier. 15.19.2 Thes 3.6.11 Rev. 2.6 All which texts are hereby answered that though indeed they doe command a separation from the wicked it is from them in their sinnes not from joyning with them in doing our duty In the second sense you may take 1 Cor. 5.9 to the 12.2 Thess 3.14 Rom. 16.17.2 Tim. 3.5.2 Io. 10.11 Pro. 22.24.25 and it may be 2 Thes 3.6 Tit. 3 10 and so these Scriptures are likewise answered which doe further forbid us the wickeds familiarity as their sins not a bare accompanying with any in Gods Ordinances Rep. But you wil say If I must decline a wicked man so as not to eat with him which I interpret by our ordinary conversatiō how much more must I decline him at this Sacrament I answer this is a clear fallacy I am sorry to see many graveld in their minds at it as if there were any force in this I must not be such a mans common companion therefore I must not goe to Church with him wee must know Arguments from the lesse to the greater must be in things of the same kind and nature Now it is one thing to eat at home an indifferent action where I am left to my own arbitration and must not chuse evill I mean in preferring bad society and another to eat at the Sacrament which I am bound unto as a piece of the service of God cannot omit at my pleasure without offending his command Let me adde to explain and avoid scruple I may sin in admitting one into my friendship whom neverthelesse I may lawfully be withall I doubt not and at Table too on my occasions In the third sense I take Mat. 18.17 1 Cor. 5.1 to the 9. where the whole Communion or Life of Christians is compared to an unleavened Feast from which that Person was to be excluded in generall without peculiar mention as some would have it of the Sacrament you may reckon hither many places Io. 9.22 1. Tim. 1.20 c. In which case only when excommunicated the matter is granted And thus I am apt to think 1 Cor. 5.9.10.11 2 Thes 3.6.14 2 Io. 10. c. quoted in the second sense before if strictly taken stands in full force only As for Mat. 7.6 which properly concerns Admonition Ier. 15 19.1 Tim. 5.22 which with some ceremonious precepts of the Law as 2 Chron 23.19 In the words are much applyed for the scaring of many Consciences I must appeal to other Iudgments when they are well weighed whether in their proper sense and importance they are not many leagues off this peculiar business of the Sacrament I will conclude with 4 Wishes 1. I Wish wee had a Government establisht in the Church the neerest in Christian prudence that may be to the word of God 2. I Wish the duty of Fraternall correption a watching over and admonishing one another in love were better known and practised amongst us 3. I Wish that men would look more into their own consciences and leave the judging of others spirits hearts and reines alone to the judgment seat of Christ 4. I Wish though there may be some judging by the fruits that wise religious men would be more cautious of countenancing these separations in the visible Church seeing upon the same ground that you goe to gather a Church out of my mixt Congregation another will gather a separation our of your Church and so continue as I have intimated frō our sad experience an endlesse separating untill this first separation shall in a few years be able to take up the saying of that Greatest Grandmother unto those many schisms she shall see issuing as her naturall offspring out of her own bowels Rise up Daughter goe to thy Daughter for thy Daughters Daughter has a Daughter for this separations separation has a separation Deo Gloria mihi Condonatio J. H. FINIS