Gospel Worship, Sermons · Sermon 11
The Eleventh SERMON.
The Eleventh SERMON.
LEVITICUS. 10. 3.
I will be Sanctified in them that come nigh me.
THE laſt day we finiſhed the point of SanctificationStepney Febr. 1. 1645. of the name of God in the hearing of his Word; and now wee will proceed to the Sanctification of the name of God in receiving the Sacrament; that's the next duty of worſhip.
Now firſt for the word Sacrament, I confeſſe wee have not that word in all the Scripture, as neither have we the word Trinitie, and divers other words that Miniſters make uſe of, to ſet forth the Myſteries of Religion by, but yet it is uſefull to conſider the meaning why Miniſters in the Church have given this name, unto thoſe ſignes and ſeals that the Church receives; Sacrament, is to hallow a thing, or to dedicate, becauſe in the Sacraments there are outward things, that are made holy, for holy and ſpirituall ends.
Secondly, wee our ſelves do as it were hallow, or dedicate our ſelves unto God in the uſe of theſe Ordinances; that's one reaſon from whence it hath the name.
Or otherwiſe as ſome will have it Sacramentum, becauſe it is to be received Sacramente with a holy mind, and therefore cald the Sacrament. The Churches have uſed it a long time; in Tertullians time (which was above fourteen hundred years agoe) he was the firſt that we find uſed this word, and moſt that would open the word unto us, ſay, that eſpecially it was taken from the practiſe of Souldiers, who when they came and liſted themſelves, bound themſelves in a ſolemne oath to be faithful to their Captaine, and to the Cauſe that they did undertake; and the oath, they were wont to call Sacramentum, A Sacrament. Now in regard that Chriſtians when they come to this Ordinance, they come to ſeale a Covenant with God, and though they doe not formally and explicitely take an oath, yet they bind themſelves in a holy Covenant, which hath the ſtrength even of an oath in it; (For a ſolemne Promiſe to the high God hath the ſtrength of an oath in it) and from thence they were cald by theſe names, Sacraments: but that for the word, that you may underſtand it.
But the word the Scripture uſeth to ſet out this Sacrament, by that now I am ſpeaking of, is the Communion of the body and bloud of Chriſt; ſo you have it in 1 Cor. 10. 6. The Cup of bleſſing which we bleſſe, is it not the Communion of the bloud of Chriſt? The bread which we break, is it not the Communion of the body of Chriſt? I ſay we are now treating about this point, how wee are to ſanctifie the name of God in that which the Scripture cals the Communion of the body and bloud of Chriſt; And now for the opening of that.
Firſt, We muſt know that this is a part of the Worſhip of God, and we draw nigh to God in this, or otherwiſe it will not come up to our point.
And then wee ſhall ſhew that God is to be ſanctifyed in this duty of worſhip.
And then thirdly how.
Firſt, Wee doe in this draw nigh to God; We worſhip God; For when we are comming to receive theſe holy Signes and Seals, we come to preſent our ſelves before God; and we have to deal with God himſelfe in a ſervice that hee himſelfe requires of us, in a holy, in a divine ſervice: wee come to preſent our ſelves to God for bleſſing, for Communication of ſome higher good unto us, then poſſibly thoſe Creatures that we have to deale with, are able of themſelves to convey to us, come for a higher good then to taſt a peece of bread, or to drink a draught of wine, we come I ſay to preſent our ſelves to God; that wee might have Communion with him, and that we might have the bleſſin of the Covenant of grace conveyed unto us through theſe things; now certainly this is a drawing nigh to God; for to preſent our ſelves, for the Conveyance of the bleſsing of the Covenant of grace through theſe Creatures, yea, that we might have Communion with God himſelfe in them, this is drawing nigh to him, when we come to his Table; therefore we draw nigh to God; had not God inſtituted and appointed theſe Creatures, Bread and Wine and the actions about them to be the meanes of Conveyance of bleſsing unto us, it had been Willworſhip for us to have expected any further preſence of God in ſuch Creatures, then there is in the nature of them. It is true, God is preſent with every Creature, when we eat and drinke at our Tables God is preſent there; but we cannot be ſaid to draw nigh to God, and worſhip God there; for we there looke for no further preſence of God with us in them, to convey further good then the Lord hath put into the nature of thoſe things: onelyonly when godly people take them, and receive them as bleſſings ſanctified by the word, they take them as the bleſsings of God that come out of love to them. But now when we come to receive that which is cald the Communion, there we expect things that are beyond the nature of theſe Creatures to convey that that is by an inſtitution of God ſet apart for ſupernatural uſes and ends, not to convey in any naturall way ſuch and ſuch things but in a ſupernaturall way, through the inſtitution of God, and ſo it comes to bee worſhip. Had we not I ſay a command for this, it were ſuperſtition and Idolatry for us to make uſe of ſuch Creatures for ſuch ends. If any man in the world ſhould have appointed a peece of Bread, or a draougth of wine to have ſignified and, ſealed the body and blood of Chriſt it hath been ſuperſtition in any, and Wil-worſhip, and ſinfull and abominable to you; but we are to look upon God ſetting apart theſe Creatures for ſuch holy and ſolemne ends, and, therefore when we come to be exerciſed in them, we come to worſhip God; and wee come likewiſe to tendes up our homage to God when wee come to attend upon him in ſuch Ordinances as theſe are to tender up that homage that is … poor Creatures unto … as infinite and glorious God, and the … we draw nigh to … in theſe.
Secondly, Wee muſt ſanctifie Gods name in drawing nigh to him: whatſoever we doe, whether we eat or drinke we muſt do all to the glory of God; Now if in our common eating and drinking we muſt do all to the glory of God, then certainly in this ſpirituall eating and drinking there muſt be ſome ſpecial thing done for the glory of God in this.
1. Becauſe there is ſo much of God in it, for here there is a preſenting before us the great yea the greateſt myſteries of ſalvation, and the deep Counſels of God concerning eternall life, are preſented before us in theſe outward Elements of the bread and wine, and the action thereof; now when we come to eat and to drinke thoſe things that are appointed to ſet forth the greateſt myſteries of ſalvation, and the deepeſt of the Councels of God concerning mans eternall good, wherein eſpecially God will glorifie himſelfe; we had need there ſanctifie the name of God, for the things are very great and glorious that are preſented unto us.
2. This Ordinance of the Lords Supper, or the Communion it is an Ordinance that Chriſt hath left to his Church, out of the abundance of his love, and therefore you ſhall find if you read the inſtitution of it, in the 25. of Matth. that the ſame night wherein Chriſt was betrayed, he took bread and brake it; though Chriſt was to die the next day, and to encounter with the wrath of God, yea that very night he was to be in an agonie, and to ſweat drops of water and blood, and the next day to die and to have theſe Tryals of wrath poured upon him, ſo as to put him to cry out my God my God why haſt thou forſaken me: Yet he buſies his thoughts that very night to inſtitute this Supper; ſurely it muſt be a great Ordinance, and there is a great deale of the love of Chriſt in it. Chriſt ſaw that his Church had need of it, that he ſhould that night when he was betrayed have his thoughts buſied about ſuch a thing as this is. One would thinke at that time, that he had enough to take up his thoughts concerning himſelfe, being to encounter with the Law, and with the wrath of God for mans ſinne; but for all that great worke Chriſt had to encounter with, yet his thoughts are bulied about this great Ordinance of the inſtitution of the Supper, and therefore there was great love in it, Chriſt ſaw that it was a matter of great moment; now if it is ſo, than there is great cauſe why we ſhould ſanctifie Gods name in ſuch an Ordinance as this is, and not to account it as a common and ordinary thing.
3. We muſt ſanctifie Gods name in this; becauſe it is the Sacrament of our Communion with Chriſt; wherein we come to have ſuch a neer union and communion with him as to eath's fleſh and to drinke his blood, and to ſit at his table. We come to have Communion with Chriſt even in all our Sences; now Chriſt comming ſo fully to us, that cals upon us to ſanctifie his name when we come before him.
4. In this the Covenant of grace is ſealed, the Covenant of grace comes to be ſealed in both the parts of it; now when wee come to have to deale with God in the way of the Covenant of grace, both to have the Seale on his part, and the Seale on ours, ſurely this muſt needs call for a ſanctifyed uſe of ſuch a thing as is ſo holy as this is. And thats the firſt reaſon why we are to ſanctifie Gods name in this, becauſe if we be in ordinary eating and drinking we muſt doe it, then in this, wherein there is ſo much of God, wherein the Myſteries of Godlineſſe are ſet before us, wherein there is ſo much of the love of Chriſt, wherein we are to have cloſe Communion with Jeſus Chriſt, and wherein the Covenant of grace comes to be ſealed on both ſides: there had need therefore be a ſanctifying of Gods name in the uſe of it.
Secondly, Conſider this; that there is no duty in all the book of God that I know of, that is urged with more ſtrength and ſeverity then this is; as that place in 1 Cor. 11. ſheweth where you have required of every one that comes to receive the Bread and Wine in the Lords Supper, That they ſhould examine themſelves and ſo eate, and you have the moſt dreadfull expreſſions againſt thoſe that doe not doe it, that I know are mentioned againſt the neglect of any duty in all the Book of God; there the holy-Ghoſt ſaith, that whoſoever eats and drinks unworthily, Firſt, he is guilty of the body and bloud of Chriſt, and then Secondly, he eats and drinks his owne damnation; Theſe two expreſſions have as much dreadfulneſſe in them as can be Imagined, and we doe not find an exhortation to a duty backt with two ſuch ſevere expreſſions, in caſe we ſhould neglect our duty, as this exhortation. What if wee doe not ſanctifie Gods name in this duty? wee come to be guilty of the body and bloud of Chriſt. Bloud-guiltineſſe is a terrible thing; you know David cries out, Lord deliver me from Bloud-guiltineſſe; to have but the bloud of an ordinary man to lie upon one, to ſhed the bloud of the vildeſt Rogue that lives, in a murderous way, it would lie upon the Conſcience and be very terrible; it is impoſſible that ſuch a man can be quiet all his dayes though he hath never ſuch a ſeared Conſcience. A Heathen could not be at quiet, if he hath the guilt of bloud lie upon him; but to be guilty of the bloud of Chriſt, whoſe bloud is ten thouſand thouſand times more worth then the bloud of all the men that ever lived upon the face of the earth, muſt needs be a moſt dreadfull thing; It is a fearefull expreſſion; guilty of the body and bloud of Chriſt, that is, he offers ſuch an indignity to the body and bloud of Chriſt, as the Lord will charge him of being guilty of it, guilty of abuſing of the body and bloud of Jeſus Chriſt.
And then he doth eat and drinke his owne damnation; but wee ſhall ſpeake more to that, when wee come to ſhew how God will ſanctifie his name in thoſe that doe not ſanctifie it here in this holy Ordinance. I will not therefore ſpend further time in thoſe Scriptures, for I bring them only now to ſhew that there is a neceſſity of it, that we do ſanctifie the name of God in this Ordinance.
Thirdly, there is nothing that ſtrikes more upon a mans conſcience; wee find it by experience; even upon wicked mens conſciences, and eſpecially upon ſuch as begin to be enlightned in the holineſſe of this Ordinance, God hath put much honour upon it; I confeſſe ſome men may uſe it ſuperſtitiouſly though it be an Ordinance of Chriſt, yet God hath put a great deale of honour upon this Ordinance, that men that are very wicked otherwiſe, yet their Conſciences tell them that when they come to this Ordinance then they muſt be good, then they muſt not ſinne, but have good thoughts, and good prayers at that time. And many times they dare not come, if their conſciences tell them that they live in ſome ſin. I knew one my ſelfe once that was to be executed, and he had never received this Ordinance in all his life, though about fourty yeares of Age, And being askt the reaſon why, he confeſt he lived in ſome ſin that hee was loth to leave, and therefore would never come to that Ordinance all his life, though herein the Devill gull'd and deceived him; but I mention it to ſhew what a power there is in the conſciences of men about this Ordinance; this ordinarily is one of the firſt things that ſtrikes upon the ſoules of men, when they come to have their Conſciences awakened, Oh how have I prophaned the name of God in the Ordinance of the holy communion and have not ſanctified his name in it.
That God ſhould be ſanctified in this Ordinance, that's cleer enough.
But now the great work is (which is the third thing that I promiſed to ſhew) how wee ſhould ſanctifie Gods name in this Ordinance. Certainly the name of God hath bin much taken in vain, there hath been a great deale of pollution in the uſe of this Ordinance, and in mens Spirits when they have been exerciſing themſelves in ſuch an holy Ordinance as this is; therefore I will open this to you, and ſhall not be very large in it, only to ſhew you the maine and principall things that may ſerve for the direction of us, that the name of God may not be ſo taken in vaine and diſhonored as heretofore, and I ſhall caſt what I intend to ſpeak of into theſe particulars.
1 That whoſoever was to pertake of this muſt be holy himſelf; none can ſanctifie God, but he muſt have a ſanctified heart himſelfe.
Secondly, this Ordinance it muſt be received in a holy Communion; There muſt be a Communion of Saints for this Ordinance; and it cannot be received anywhere elſe but in a Communion of Saints.
Thirdly, The holy diſpoſition of ſoule particularly, or the qualifications of ſoule that are required for the ſanctifying of Gods name in this Ordinance.
Fourthly, the manner of the explicite goings out of the ſoule, that there are to bee at that very time of receiving.
Fifthly, The keeping of the inſtitution of Chriſt in our receiving. Theſe things are required for the ſanctifying of the name of God in this Ordinance.
For the firſt, Thoſe that come muſt bee holy themſelves.
This is an Ordinance not appointed for converſion, to make holy; others that are not converted may come to the word, becauſe the word it is appointed to worke converſion; tis appointed to worke Grace, to worke the firſt grace, Faith comes by hearing; but we doe not find in all the Scripture that this is appointed for converſion, but it ſuppoſes converſion; none are to come to receive this Sacrament but men and women that before are converted by the word; the word firſt therefore is to be preached to men for their converſion; and then this is an Ordinance appointed for to ſeale them; therefore in the Primitive times they let all come to hearing of the word, and then when the Sermon was done, there was an Officer ſtept up and cried holy things for holy men, and then all others were to goe out, and therefore it was called miſſa (though the Papiſts did corrupt it and ſo called it the maſſe afterwards, by mixing their own inventions in ſtead of the Supper of the Lord, but it had that name at firſt) I ſay this holy Communion was calld by the name of miſſa, becauſe that all others were ſent away, and only ſuch as were of the Church, and accounted godly ſtaid; holy things to holy men.
And this muſt needs be ſo, becauſe that the nature of it being the Seal of the Covenant of grace requires it; it muſt be ſuppoſed that all that come hither muſt be in Covenant with God, they muſt be ſuch as have been brought to ſubmit to the Condition of the Covenant. Now the Condition of the Covenant of grace is, Beleeve and be ſaved; it is therefore appointed for beleevers; And as the nature of it being a Seal ſuppoſeth a Covenant, ſo none can have this Covenant ſealed to them, but thoſe that doe firſt ſubmit to it, and are brought into Covenant; when you make an Indenture, and put to the Seale, certainly the Seale belongs only to thoſe that have their names in the Indenture: Now tis true though mens names are not mentioned in the word, yet the condition is to thoſe that are brought in to beleeve in Jeſus Chriſt; ſaith God I come now to ſeale all my mercies in Chriſt to their ſoules. We abuſe God if we come to take the Seal to a blanke, it is to make this Ordinance a ridiculous thing; therefore there muſt be ſome tranſactions between God and your ſouls before you come to the Seale; if a man ſhould ſay to you come ſet to your ſeale to ſuch a thing, and there were never any kind of tranſactions between this man and you before, you would account it ridiculous; after there hath been agreements between you, you uſe then to ſeale. So it muſt be here; I would appeal to many of your Conſciences that have come to the Lords Supper, what tranſactions have there been between God and your ſoules? canſt thou ſay the Lord was pleaſed to reveale himſelfe to mee; to make known to mee my wretched condition, and the way of grace and ſalvation, and ſhewed me that upon my comming in to receive his Son, he would be mercifull to me and pardon my ſins; and I have found the Spirit of God working my heart to Jeſus Chriſt, the Lord from heaven ſpeaking to me, and I ſending an Anſwer to heaven againe, how willing my ſoule was to accept of the Covenant, which the Lord hath made with poor Creatures in the word of his Goſpell? canſt thou ſay this in the uprightneſſe of thy heart? if not, know that this Seale belongs not to thee: untill the Lord hath by his word ſubdued thy heart to this agreement firſt with him.
Secondly, This Ordinance, it is the Ordinance of ſpiritual nouriſhment, of eating the fleſh of Chriſt and drinking his bloud in a ſpirituall way. Now it muſt needs ſuppoſe that firſt there muſt be life before there can be any nouriſhment received in. If it be appointed to nouriſh and increaſe grace, then ſurely there muſt be grace before; what nouriſhment can a dead child take? the very firſt thing that is to be done is nouriſhment here, The word hath power to convey life and then to nouriſh, but we read of no ſuch thing here, but that which is to be done here is preſently to feed, to eat, and to drinke, thats the end of the Sacrament; therefore it muſt be ſuppoſed that thou muſt have ſpiritual life, there muſt come no dead Soule to this Ordinance, but thoſe who are quickned by the Spirit of Jeſus Chriſt, they muſt come for nouriſhment.
Thirdly, the act here required doth note that only thoſe that are holy and godly can receive this Sacrament; we are required by the Apoſtle to examine our ſelves. To examine our ſelves of what? it muſt be of our godlineſſe, examine what worke of God hath been upon the ſoule, how God hath brought the ſoule to himſelfe, and what Graces of the Spirit of God are there, And how we have been brought into Covenant with God now if only thoſe can receive worthily, and are to come that firſt examine themſelves, then certainly ſuch only as are godly are to come, for they only can performe thoſe acts that are required.
Fourthly, Its a Sacrament of Communion with God, and Communion with the Saints; now what Communion hath Light and Darkneſſe? or what fellowſhip hath Chriſt with Belial, If it be a Sacrament of Communion, of coming to the Table of God will God have his enemies to come to his Table? you will invite no enemies to your Tables, but your children and friends, ſo they muſt be the children of God and the friends of God, theſe that are reconciled to God in the bloud of his Son, and thoſe that are his children that muſt ſit at his Table, therefore they muſt be holy. Now this may ſuffice for that firſt thing, that this is not an Ordinance for all ſorts of people, but ſuch as have ſubmitted to the condition of the Covenant before. Such as have grace, and abilitie to examine themſelves of their graces, and ſuch as are children and reconciled to God, and ſo are fit to ſit at the Table of God, and to enjoy Communion with him and with his Son, and with the Saints; for we are one body ſacramentally when we come to this holy Ordinance; all others therefore certainly are to be kept from this Sacrament but ſuch.
2 The ſecond thing will make it out more fully, and that is, it is not enough that wee be holy our ſelves; (and ſo all ignorant, prophane and ſcandalous, yea all that are meerly civil, that can not make out any work of Godlineſſe upon their hearts in bringing them to Chriſt, are excluded.)
But 1 It is to be done in a holy Communion, and is cleer out of that place in 1 Cor. 10. 16, 17. The Cup of bleſſing which wee bleſſe, is it not the Communion of the blood of Chriſt? the bread which wee break, is it not the Communion of the body of Chriſt? and then ſaith the Apoſtle in the 17. verſe, for we being many are one bread and one body; therefore all that come to receive the Sacrament, they muſt ſo come as they muſt be one body, one ſpiritual Corporation; this very conſideration, that thoſe with whom we receive the Sacrament are one body with us, it hath a great deale in it, for the helping of us to ſanctifie Gods Name; this Ordinance I ſay, it is to be received only in a holy Communion; one Chriſtian cannot receive the Sacrament alone; there muſt be a Communion whereſoever it is to be adminiſtered; it is not enough there is one Godly man there, but there muſt be a Communion of Saints, and in that communion it is to be received.
Queſt. You will ſay, muſt it be received in a communion of Saints? what if wicked men doe come there? will that hinder us from ſanctifying Gods name in partaking of the Sacrament with them? doe not wee finde in Scripture that the Church had alwayes wicked men among them? there are alwayes tares growing up with the wheat: If you read even in the Corinthians, you ſhall find that there were ſome in that Church that were wicked, yea and its thought that Judas himſelfe did receive the Sacrament too; therefore what if wicked men be there, doth that hinder?
Anſw. I anſwer, firſt it is true, that in the Church of God there have been wicked men, and is like there will be wicked men to the end of the World; but yet whereſoever there is a right communion of Saints, there ought to be the power of Chriſt exerciſed to caſt out thoſe wicked men, or at leaſt to withdraw from them. This is the Law of Chriſt, that if there be any that have communion with you, if any of them doe appear to be wicked, you are bound in conſcience to goe and tell them; if they do not reforme, you are bound to take two or three, and if they doe not yet reforme, then you are bound to tell the Church, to tell the Aſſembly of the Saints when they meet together; for ſo the word Church doth ſignifie, and wee find in the 1 Cor. 5. chap. that when there was an inceſtuous perſon to bee caſt out, it was done in the preſence of the congregation: Thus farre you are bound to doe, otherwiſe you cannot ſay that it is nothing to you if wicked men bee there, for you have not diſcharged your conſcience, and ſo you come to be defiled, and you doe not ſanctifie Gods Name in this Ordinance, becauſe you have not done to the uttermoſt of your duty for the caſting out of thoſe wicked men.
And marke in 2 Cor. 5. 7. there the Apoſtle writing to the Church, bids them that they ſhould purge out the old leven, Know yee not ſaith he, that a little leven leveneth the whole lump? the Apoſtle doth not ſpeak there of ſin, but of the wicked inceſtuous perſon, ſaith he, you muſt look to it that this man be purged out from you, or otherwiſe you are all levened by it, that is, the whole Church would be levened by it, if there were not care taken to purge out that one man.
You will ſay, ſhall we be the worſe for one wicked mans coming? no, if we be no way faulty of it, then we cannot be ſaid to be worſe and it cannot leven us; but now when it is our duty to purge him out and we doe not doe it, as in all communion of Saints there is a duty, and there is not any one but may do ſomething towards it; thus far every communicant in every communion of Saints muſt goe; if there be a wicked man there, if you come to know it, and doe not goe thus far as I have ſpoken, you art defiled by him, you are not defiled by the meer preſence of wicked men, (for thats a meer deceit and gall that ſome would put upon men that differ from them otherwiſe;) but thus now you are defiled by their preſence, if you doe not doe your duty, and the uttermoſt that you are able to purge them out; yea, then the whole congregation is defiled, if they doe not doe their duty; now this is the duty of every one in the congregation, to tell their brother, or to take two or three, and after that to tell the Church, and ſo come to profeſſe againſt them, or if the Church will not doe their duty as they ought, yet then to free their own ſoules, as to profeſſe, here is one that is ſo and ſo guilty, and may be proved thus and thus, and ſo for my part I to free my own ſoule profeſſe that this man or woman ought nor to have communion here; and thus you come to free your own ſoules, and when you have done thus, though wicked men be there you may there eate and drink and not be defiled by their preſence, for you cannot be ſaid properly to eate with them now, not to have communion with them, no more than if a dog ſhould come and skip upon the Table, and take a peece of bread; you cannot have communion with him becauſe he takes it, no more have you with thoſe wicked men when once you have dealt ſo far with them, you for your ſelves profeſſe againſt them that you for your own particular cannot have cōmunion with them herein; this is not to eat with them: The Apoſtle in 1 Cor. 5. latter end, he doth there require, in the 11. v. that If any man that is called a Brother be a fornicator, or covetous, or an Idolater, or a Raylor, or a Drunkard, or an Extortioner, with ſuch a one no not to eate; for what have I to doe to judge them alſo that are without? that is, the Heathens, and thoſe that were in no communion with them, I have nothing to do to judge them; but doe not yee judge them that are within? When wee have ſo far freed our ſelves as profeſſing againſt their ſin, then we cannot be ſaid to have communion with them, and then wee do withdraw from thoſe that walk diſorderly, when wee doe our duty thus far. 1 Theſſ. 3. 14. If any man obey not our word by this Epiſtle, note that man, and have no company with him, that hee may be aſhamed; and in the ſixt verſe of that Chapter hee commands them in the name of our Lord Jeſus Chriſt that they ſhould withdraw themſelves from every Brother that walked diſorderly. So that till we do our duty we come to be defiled; but now, if we do our duty, then it is not the mixture of a Congregation that is enough to hinder any from receiving the Sacrament there: and this will tend much to ſatisfie men about the receiving in mixt congregations where any are caſt into them and are actuall Members there.
But now on the other ſide, if we be in a place where either this Congregation will not take upon them any ſuch power to caſt out unworthy ones, or are not convinc'd of this power, then there is no rule that Chriſt hath ſet, that we muſt be forced all our dayes to continue to be in ſuch a congregation as denies one of the Ordinances of Jeſus Chriſt; if ſo be there be any ſuch that are wicked, and we do firſt what we can to have them caſt out, and we waite with patience in ſuch a congregation for to have them caſt out, and yet we ſee that either the congregation doth not underſtand that they have any ſuch power, or doe deny ſuch a power that they have, and ſo upon that all people are left in a mixt way, I ſay then there is no rule in all the Book of God that ſhould force men to continue to bee members of ſuch a communion where they cannot enjoy one Ordinance of Jeſus Chriſt, which is the Ordinance of Separating the pretious from the vile, the Ordinance of caſting out the wicked and ungodly. It were a very diſeaſed body and in danger quickly of the loſſe of life, to take in every thing into it, and to have no duplicate page duplicate page expulſive faculty to purge any thing out again; ſo a congregation that is altogether without ſuch an Ordinance as that is of expelling ſuch as are wicked and ungodly; I ſay, I find no Scripture that doth force people, and require them as bound in conſcience to continue there where they may not enjoy all the Ordinances of Jeſus Chriſt, and the right underſtanding of what I ſay now, will help us to anſwer all thoſe Scriptures that are brought. As if it be that of Judas, firſt it is hard to make it out cleer whether it were the Lords Supper that he received yea or no: but ſuppoſe it be granted that he did, yet I make no queſtion but ſuch as Judas was, that ſhall continue to make ſuch an outward profeſſion as he did, and could not be diſcovered in the Church-way, but that we may receive with ſuch as are cloſe hypocrites.
You will ſay Jeſus Chriſt knew him to be faulty, and he told John that lay in his boſome what he was; but though he knew him as he was God, yet he deals with him in his Miniſteriall way, and he had appointed before that none were to be caſt out but were to be dealt withall in ſuch a Miniſteriall way; ſo that it is not enough though I knew by Revelation from God that ſuch a man were an hypocrite; ſuppoſe God ſhould reveale from heaven to me that ſuch a man were an hypocrite, I think I might communicate with him ſtill, when he doth not ſo farre diſcover himſelf that I can by witneſſes prove his evill; therefore though men be wicked, yet it doth not defile the communion where they are if there hath been that way uſed that Chriſt hath appointed for to be obſerved in his Church. And when that is done then I am to withdraw from him, and to profeſſe againſt communion with him, ſo that its enough to anſwer the caſe.
We read likewiſe that there were divers wicked men among the Corinthians, and of Tares that grew in the Wheat.
It's true, there were wicked men among them, but they were enjoyned by the Apoſtle to caſt out thoſe wicked men, and if they did not do it, it was their ſin, and they were defiled by it.
And for Tares that were among the Wheat, take it that this is meant concerning the Church, ſuppoſe it were (and yet Chriſt ſaith plainly that the field is the World, and 'tis the godly and the wicked living together in the World, and ſo I find many interpreters take it; but howſoeuer take it that it is meant of the Church-communion; yet thus far is clear that it was through the fault of the officers that there ſhould be any Tares among the Wheat; for ſo the text ſaith plainly that while the ſervants ſlept there did Tares ſpring up; therefore there ſhould have been none.
Secondly, they were not ſuch Tares as would ſpoyle the Wheat, but as Jerom ſaith in thoſe countries the Tares did grow much like Wheat all the while it was in the blade, ſo that they were hardly to be diſtinguiſhed, though ſome that were of more underſtanding were able to diſcern them from the Wheat; therefore though ſuch as do grow up like unto the Wheat may be ſuffered, and yet in this caſe only, that is, in caſe that it will prejudice the Wheat, that is, when they are ſo cloſe to the Wheat as there will be danger by plucking them up to pluck up the Wheat too, then they muſt be let alone; Mark, firſt it was through the negligence of the officers; they ſhould have been kept out. Secondly, if they do get in, yet while they grow ſo cloſe to the Wheat as there will be danger that when you pluck out them, to pluck out the wheat too, only in that caſe it muſt be forborne; but this gives no liberty that therefore all ſorts may be let into the Church, and there ſhould be no kind of Ordinance to caſt out thoſe that are venomous weeds that will do hurt and miſchiefe.
But if you underſtand it (as many do) concerning the World, then the meaning is thus, the Preaching of the Goſpell that comes to a place, and ther's only good ſeed ſown, and is a means of the converſion of many, but together with the converſion of ſome, there are others that do heare the Goſpel Preached, and the truth is, they being mingled among the hearers of the Word, in ſtead of bringing forth good fruit according to the Goſpel, they bring forth the Tares; now ſaith the ſervant, Lord, how comes it to paſſe that we preach ſuch excellent truths in this place, and yet there are ſo many wicked men that bring forth ſuch wicked fruit? Lord, is it thy mind that we ſhould be wholly ſeparated from them and have nothing to do with them, that there ſhould be a full ſeparation while we live in this world? no ſaith Chriſt, not ſo; for then the truth is, if all godly men ſhould wholly withdraw from wicked men, and beleeve that they may not live among them, they could not live in the world. if you did beleeve it were your duty not ſo much as to live near a wicked man, nor to have any thing to do in any kind of converſe with him, there would be no Wheat growing in this field of the world here; and therefore you muſt be content, when you live where the Preaching of the Goſpel is, and the ſeed brings forth good fruit in ſome, and in others it brings forth Tares, you muſt not be offended by this, that here in this world God doth not by ſome viſible ſtroke of judgement come and ſtrike them dead, or that God doth not take ſome courſe that there ſhould be a full ſeparation here, but that they might live together till the day of judgement; here I ſay you ſhall not have ſuch a full ſeparation; ſo that you ſee it carries a very faire ſenſe to take the field to be the world, and the kingdome of Heaven there to be the Preaching of the Goſpel in any place, and ſo we muſt bee content while we live in this world to bee where wicked and ungodly men are. But it doth not follow from this place that we are to have converſe in the cloſeſt communion, in Church-communion with wicked men, to be made one body by eating the ſame bread, and drinking the ſame wine; it holds not forth ſuch cloſe communion as this is; ſo that ther's little ſtrength can be taken from that place, but ſtill it holds that whereſoever there is the Sacrament of the Lords Supper, there muſt be a holy communion of Saints.
Object. The Scripture only ſaith let us examine our ſelves.
Anſw. I grant for the benefit to mine own ſoule, I muſt look to examine my ſelfe more eſpecially; but now for another I am but onelyonly ſo farre bound to looke to him as to keepe my ſelfe clean; it is true I am not bound to goe and pry into his life and all his waies, ſo as to force him to give an account of things that are ſecret, but I am bound to keep a watch, and if any thing be done that offends me, then I am bound to goe to him according to the former Rule of Chriſt, and if he appears to be wicked, then I am bound to ſee him purged from the Congregation; for take but that other text in 1 Cor. 5. 6. know you not that a little leaven leaveneth the whole lump? If I doe not do ſo much as concerns my duty, then I am defiled by it. So as that you muſt not thinke that it is nothing to you how many wicked men come to the Lords Table, and that it belongs only to the Miniſters and they are to look to it; the truth is that every one in his place is to look to it, and every one may be defiled if hee doth not performe this duty that God requires of him; do not ſay what have I to doe with my Brother; am I my Brothers keeper? it was the ſpeech of Cain; if thou beeſt of the ſame body, you are to have a care of your Brother; doe not yee judge thoſe that are within? there is ſome kind of judgement that every one may paſſe upon ſuch as do joyne with them in the ſame Body; ſurely it concernes me much; what ſhall I do in ſuch an action as to joyne with them to eat bread, whereby I muſt profeſſe that I doe beleeve my ſelfe to be of the ſame body, that this drunkard is of, that this Whoremaſter is of, that this ſwearer is of? whenever you receive the Communion with any company, you doe profeſſe your ſelves to be of the ſame body with that Company; only in this caſe, If I have diſcovered any, and can particularly profeſſe againſt anyone, then I doe not profeſſe my ſelfe to be of the ſame body with him; but now when I come in an ordinary way, and I know ſuch to be wicked, vile, and prophane, and I profeſſe nothing againſt them, nor take any courſe at all, I doe then by partaking with them, profeſſe my ſelfe to be of the ſame body that they are of. Thou doeſt as it were openly declare, Lord, here we come and profeſſe that we are all of the body of Jeſus Chriſt; now when thou knoweſt ſuch and ſuch as are notoriouſly wicked and profane, and doſt nothing in the world to helpe to purge them out, doſt not thou thinke that Gods name is taken in vaine? is not Gods name prophaned here? therefore it concerns us very much to look unto it, that it be a holy communion that we receive the Bread and Wine in; I beſeech you therefore underſtands things aright that I have ſpoken of; I have laboured to ſatisfie men that there is a way that we may partake of the Sacrament though wicked men be mixt with us: But this is that that is required of you for doing your duty, to keep your ſelves clean that you may not be acceſſory any way to any wicked mans comming to partake of this holy myſtery of the Body and Blood of Chriſt, there are divers things further about this, and the ſpeciall thing I thought of was to ſhew you the holy qualifications that there ought to be; but this I conceived to be neceſſary, and I ſhould not have had peace in mine own conſcience as being faithfull to you in what I am ſpeaking, of ſanctifying the Name of God in this Ordinance, if I ſhould not have mentioned this that I have ſpoken unto you, and there's an error on both ſides, that I deſire to meet withall; either thoſe that come hand over head, and think it concerns them not at all with whom they come to the Sacrament, but to look to their own hearts: and there's an error on the other ſide, that if they do what they can to keep them away, and yet if they ſhould be ſuffered to come, they may not come to partake of thoſe things, now it is very uſefull for us to know what wee ſhould doe in this caſe.