Vindication of a Free Admission Unto the Lords Supper, Sermon 1
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 foreign 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, 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 (foreign) 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 foreign) 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 be ſecured, but there may and will be ſome Hypocrites, and ſo this true partaking as all one body and one blood, in ſuch an unmixt Communion as you pretend, vaniſhes, and there can be no ſuch matter; But now if men ſtand here upon a formall purity, and will have the outward pureſt Church they can, they go to ſeparating againe, and never leave ſeparating and ſeparating (as we have dayly Teſtimony) till they are quite ſeparated one from another; Even as in the peeling of an Onion, where you may peele and peele, till you have brought all to nothing, unleſſe to a few tears perchance, with which the eyes of good men muſt needs runne over in the doing.
My fith Reaſon I gather from the uniformity of the Service of God; If all other worſhip lies in common, it is an intrenchment upon the common liberty to put an incloſure upon the Sacrament. Are all the commands of God univerſall, why not Doe this alſo? If an unregenerate man cannot perform any thing that is acceptable to Chriſt, but is turnes to ſin (non perſe, ſed per pravam diſpoſitionem Subjecti) and ſo is Damnable, Pro. 28.9. and yet he is to doe his endeavour, and not to be excluded nevertheleſſe from any duty; why muſt there needs be an excluſion here upon fear of the like ſin and condemnation?
Let men on one ſide anſwer, why do you allow a Syntax in the whole ſervice of God beſides; and bring in a Qua genus of Anomolaes and Heteroclites, onelyonly at this Ordinance?
Let the other ſide anſwer, how can we admit of Children as Members of the viſible Church, being born of Chriſtian parents, unto Baptiſme, and yet turn away the parents of thoſe Children from the Sacrament? Thoſe that have gone about to anſwer this, had better happly have ſaid nothing. for our free courſe of Baptiſme, and a deniall of this, is ſuch a Seam-rent, as will never be handſomly drawn up, though ſtitcht together; Nevertheleſs in yielding the one, they have granted the other.
I will adde, whereas on either fide they have their formes, which they urge as Neceſſary (there being no admiſsion otherwiſe) to a very joyning in the ſervice of God; let both anſwer, whether they offend not a branch of our Chriſtian freedome concerning ordinances of men Col. 2.18.20. which, though we might ſubmit thereto as prudentiall only, in the outward man, we dare not ſuffer to be ſet, or creepe into the ſeat of God, I mean the conſcience, that is in bondage if any religion be placed in them. It is ill putting Gods Worſhip upon ſtilts, which to advance it a little higher in the outward port, are ſure to give it a fall into dangerous ſcruples & diviſions.
My ſixt Reaſon I lay down from my innocency in this doing:
1. I doe but my duty.
2. I have no power to turn away any:
3. I hope the beſt, of all:
4. I know God can turn the worſt even at this ordinance if he pleaſe:
5. I endeavour my utmoſt de jure, that all come prepared:
6. I humbly confeſs all our ſins (as Hezekiah) deſiring true repentance, and a pardon for all our omiſſions; and ſo laſtly, I venture the iſſue all on God, knowing that his ordinances are a ſweet ſavour unto him, whether we are ſaved or periſh by them.
I might adde here more conſiderations very preſſing, from the command, and good of comming; from the evill of omitting this ordinance.
For the good of comming; The Sacrament is a means, and a pledge; a means as well to receive grace, as a pledge to aſſure us thereof: Now ſuppoſe a poor Soul wants grace, whether ſhall he come but to the means of receiving it? The ordinances are as the Baths, there are many come to the Bath, that are never the better for it, yet as they are means of health they are open and free for all, to come, and make experience of them. I conceive as much of the Sacrament, and though we may ſcruple how an unregenerate man can receive it as a pledge, yet as it is a means whereby grace is conveyed, there is no difficulty.
For the evill of omiſsion; In the Law thoſe that neglected Circumciſion and the Paſſeover were to be cut off; & in the Goſpell Matt. 22. thoſe that came not into the Feaſt, were deſtroyed, the Lord giving a reaſon ver. 8. becauſe they were not worthy. Alas! we make a ſcruple only of comming unworthily, whereas they are moſt unworthy of all that come not in to the Supper; we doe not find any of the Servants durſt refuſe to call in all: if they had left out any, they might have bin worſe ſerved. This one thing hath long ſtuck on my thoughts; how ſhall we neglect a certain duty of adminiſtring, or of comming to the Sacrament, for fear of accidentall ſcandall, or of committing an uncertaine ſin, in the doing? It not this a kind of doing evill, (the evill of omiſsion) that good may come of it? whoſe damnation is juſt: Rom. 3.8.
But I will ſay no more, thus much ſhall ſuffice, foreign I will not give you my Reaſons by the heape, but by the weight; I humbly commit them to you, onelyonly with this caution, that no man take occaſion from hence to preſume; for as the Iſralites (that were deſtroyed, after they paſſed the Sea, and drank of the Rock) are ſet for a warning to the Corinthians, ſo are they both ſet for a warning to us, that wee daily examine our ſelves, and come with reverence, leaſt we being freely admitted by Gods goodneſſe, periſh nevertheleſs with them for our own unworthineſs.