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 ...
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;
My Brothers, this is a point we know Troubles many, and I do humbly acknowledge my self the Weakest of a thousand, to satisfy 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,
yet whereas the apprehensions, many times, of a plain honest meaning Christian, in its pure naturals (I mean unconfounded with the Judgments of Others) may suit better with Common understandings,
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,
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 solemn preparation required,
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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.
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.
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;
In a word, I do not believe that any, unless First excommunicated (ipso jure, or de facto) ought to be refused the participation of this Sacrament. They all Drank of it. For my proofs;
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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.
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.
And v. 50. The Whole people did so as the Lord commanded them. Add to this 2 Chronicles 30.5. The Decreed to proclaim through all Israel from Dan to Beersheba that they should come and keep the Passover to the Lord.
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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.
Here you see free Admission without exception. Indeed in Num. 9.7. we find a Legal pollution keeping Some back for a Monn and no longer, as it appears in the 11 verse, which nevertheless was dispensable too At the prayer of Hezekiah, 2 Christ 30.18. the reason being, Because such uncleanness kept them from the Congregation (a plain type of the excommunicated only) but as for any spiritual pollution whatsoever (which is to be washed away with a penitent heart) we read of none that might debar them from that Ordinance.
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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.
Now the Elder Brother (the Passover) being dead, we shall find the younger (our Sacrament) to have possession of his inheritance in his free Administration.
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.
At Corinth there were many it seems, Come over from Heathenism to the Church, and as many as Come into them, All (this is the very truth) were admitted to their Communion.
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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,
and profession of christ, (who is God) and Therefore how can you with shame now go to the Table of I dolls (which Are Devils?) This is very forceable and apparent, That these Corinths while they Are but willing to profess christ,
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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.
but destroyed in the Wilderness (while there was no Legal Rites, spiritual uncleanness not forbidding any) do freely participate of the outward Signs one with Another.
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:
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, baptised, and communicating with Christians:
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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,
Now the Apostle to beatrice them off from this vain conceit, tells them plainly, I would not have you ignorant (Says he) that All the Israelites were partakers of both these Sacraments,
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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;
and not barely the words being Scripture. Turn to the parable of the Feast Matt. 22. with Lycia 14.16.23. and though parables Are not wholly Argumentative, yet sin their main purpose they Are as enforcing as any Texts beside;
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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,
Now if this general Admission is not a chief thing intended, nay the very scope of the parable, judge by these particulars. 1 First, In Lycia there is no other thing added,
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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:
whereby it appears by his unpreparedness, he had no mind to come At all, if he could have helped it 4. Fourthly, Our Saviour explains his own parable, signifying hereby that many Are called, that is the work of the Ministry, we Are freely to offer christ in his Ordinances:
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.
Now who is that the faithful Steward that gives the household their portion of meat in due season, Lycia 12.42. but these that Are thus doing? 1 Cor 4.1, 2. Acts 20.28. even as John Baptizes All that Come 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 Same est ratio utriusque Sacrament, so that I take this a strong proof with John 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 Bred too of the Sacrament. See once more, Acts 10.28. A peculiar place I like for the expression.
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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;
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 showed me now, Says he, that I should not call any man polluted and unclean;
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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;
but all (unless excommunicated) free in the use of God's Ordinances Add to these proofs the consideration of such Texts as Set forth Free grace, as Isaiah 55.1. Rev. 22.17. Matt. 11.28.1. Tim. 2.4. I 6.37. with the like;
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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;
For my Reasons. The First and chiefest I draw from the nature of the Sacraments. The Sacraments Are Verbum visibile, a visible Gospel; A declaring of christ Crucified;
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.
the same matter is presented in both, only to diverse Senses, and Therefore the same latitude (I suppose us within the Church & neither Infants, Fools, distracted, (I may include drunk) or excommunicate) must be granted to them both in their administration.
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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,
Look into the 1. Cor. 11. we find christ in the words of Institution, ver. 25. telling us, The bred is his Body, the Cup is the blood of the New Testament,
This word NONLATINALPHABET 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;
This word this annunciation, or showing forth is taken from the Iews, Exo. 12.26.27. who were to instruct & declare the matter to their children At the Passover;
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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.
so christ is Here showed forth, as the matter of the Sacrament Set forth, I may say, of God, Rom. 3.25. as a reconciliation through Faith in his blood, to declare his righteousness for the remission of Sins, alike in the Word and 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;
To this end we know the Sacraments Are counted Signs and Seals, (and Seal indeed as Signs) now wherein is this but as they signify or represent the new Covenant to us, ratified in the blood of christ? Understand it thus;
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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,
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 go, to make the public Instrument firm, that is to testify the ratification of it,
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,
now can it be imagined there is any to whom the Proclamation belongs, without the Seal? Is not the Seal public as the contents of it? And so will it not be plain, that as we offer the conditions thereof to any,
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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;
and a Baptizing them (which on the same ground in an orderly Way includes this Sacrament with it) joined as largely in the same Commission. 2 That as the Gospel is to All, so it offers christ freely;
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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,
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,
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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.
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 fell our Saviour, went out to make his bargain, At the Supper. 3 That the Gospel-way is the best Way to bring in Souls unto christ.
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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,
Now when the word is preached, the Covenant opened, and the Seal too applied, this Message of reconciliation comes in its full virtue for the working this conviction,
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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;
and shall none but Saints apparent be suffered to come unto him hither? In a word, is the Gospel peaceable, converting, free, universal? What is the Gospel but a declaring christ crucified? and what is the Sacrament in the Matter and Contents of it;
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.
now unless Men will be so bold to divest our mixed Congregations (and so consequently all England formerly) of the name of the visible Church, they cannot take from us one of its essential notes, in the free use of this Ordinance.
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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;
This Reason may have invincible support from Christ own Doctrine and Exampl. First, His Doctrine in those parables of the little and great Fish in one net;
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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;
which must grow together without separation (even when the Servants discerning the Tares, come and tell their Lord of them) until the day of Judgement;
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.
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 believe then, thou Wouldst have left this parable so undoubtedly Set forth in the Gospel.
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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,
So that a the same time, when he openly declares what a Reprobate or devil he was (that this may not be poorly shifted off with his being a close hypocrite) he not only washed his feet with the rest At a Supper a little before, which John only mentions,
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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;
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;
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especially in the Minister, who is to be gentle to all, suffering the evill (NONLATINALPHABET) to win them by this free way to Repentance, 2 Tim. 2.24.25.
especially in the Minister, who is to be gentle to all, suffering the evil () 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 how impossible is this, if we must go to censuring of men's worthiness & unworthiness, preferring our selves, rejecting Others? the ready Way to nothing but heartburnings,
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 NONLATINALPHABET) 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.
First, That of the Pharisee and Publican, Lycia 18. I need not relate it, only I beseech you lay it to heart whither there be not something (At least) 1 Thebes 5.22.) of the Pharisees, I thank God I am not like this Publican, in the turning away poor Sinners from this Ordinance.
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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;
There is a proud, Pharisaism, I will not accuse any of this, the very latchets of whose holy Desires (erring After a likeness Here to the Church in Heaven) I may not be worthy;
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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.
lest by their placing a peculiar and superstitious holiness on this Ordinance, they quite invert the charitable use of it and withhold the legacy thou hast left thy people.
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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.
The third place is in John 8. When Some severe Iews had brought a woman taken in Adultery, accusing her by the law of Moses that she should be stoned, Iesus said unto them, Let him that is without since himself, cast the First stone At her.
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,
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 mixedly,
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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,
Well, but how will you be able to know them? The heart of man is deceitful above all things, who can know it? And if we can hardly discover our own hearts,
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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 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 unmix Communion as you pretend, Vanishes,
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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;
but is turns to sin (non pierce, sed per pravam dispositionem Subject) and so is Damnable, Pro 28.9. and yet he is to do his endeavour, and not to be excluded nevertheless from any duty;
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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.
unto Baptism, and yet turn away the Parents of those Children from the Sacrament? Those that have gone about to answer this, had better haply have said nothing.
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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;
I will add, whereas on either fide they have their forms, which they urge as Necessary (there being no admission otherwise) to a very joining 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.
let both answer, whither they offend not a branch of our Christian freedom Concerning ordinances of men Col. 2.18.20. which, though we might submit thereto as prudential only, in the outward man, we Dare not suffer to be Set, or creep 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.
It is ill putting God's Worship upon stilts, which to advance it a little higher in the outward port, Are sure to give it a fallen 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,
My sixt Reason I lay down from my innocency in this doing: 1. I do 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,
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,
Now suppose a poor Soul Wants grace, whither 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,
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.
for Fear of accidental scandal, or of committing an uncertain since, in the doing? It not this a kind of doing evil, (the evil of omission) that good may come of it? whose damnation is just: Rom. 3.8.
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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,
for as the Israelites (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 we daily examine our selves,
NOw for answering Objections NONLATINALPHABET, Two things I must premonish you ▪ 1. Whereas common notions are like dishes, where the same matter dress'd but in another way,
NOw for answering Objections, Two things I must premonish you ▪ 1. Whereas Common notions Are like Dishes, where the same matter dressed but in Another Way,
or variegated in the expression, receives a severall relish and esteem in the palats of ordinary judgements, you must pardon me the Liberty if at any time I be forced in the Cookery of the same sense to serve you in more words than enough to any Objection. 2. Whereas many Godly in these times have a prejudicate opinion against this free Admission,
or variegated in the expression, receives a several relish and esteem in the palates of ordinary Judgments, you must pardon me the Liberty if At any time I be forced in the Cookery of the same sense to serve you in more words than enough to any Objection. 2. Whereas many Godly in these times have a prejudicate opinion against this free Admission,
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so that whatsoever may be said, is not like to remove all scruples, which are so much fastened on their Consciences, thinking they have holynesse on their side;
so that whatsoever may be said, is not like to remove all scruples, which Are so much fastened on their Consciences, thinking they have holiness on their side;
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we are to goe unto the Throne of Grace, to pray the Lord to give us his Spirit of illumination to direct us in this truth, which is able alone to convince and satisfie us.
we Are to go unto the Throne of Grace, to pray the Lord to give us his Spirit of illumination to Direct us in this truth, which is able alone to convince and satisfy us.
And as for me, if I deliver what is not consonant to the holy Word, I desire the Lord to blot out my Sermon, with my sin, that none of his Little ones may be offended by it;
And as for me, if I deliver what is not consonant to the holy Word, I desire the Lord to blot out my Sermon, with my since, that none of his Little ones may be offended by it;
but if it be the mouth of Truth too much kept in silence, delivering nothing but the very doctrine and practice of Christ himself and his Apostles, (as one of his weakest servants does heartily beleeve) I hope the Lord will give a blessing on it,
but if it be the Mouth of Truth too much kept in silence, delivering nothing but the very Doctrine and practice of christ himself and his Apostles, (as one of his Weakest Servants does heartily believe) I hope the Lord will give a blessing on it,
and send it out as a light into your hearts, to discover those subtilities of Sathan, whereby he would obstruct your comfort in the use of this Ordinance.
and send it out as a Light into your hearts, to discover those Subtleties of Sathan, whereby he would obstruct your Comfort in the use of this Ordinance.
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But by the way of satisfaction, I Answer, this objection is grounded meerly on false surmises about Excommunication, which being removed as the fewell from the fire, it will go out of it self.
But by the Way of satisfaction, I Answer, this objection is grounded merely on false surmises about Excommunication, which being removed as the fuel from the fire, it will go out of it self.
Let us therefore know, that these Church censures are punishments upon scandalous persons (after a legall conviction) whereby they are debarred from Christian society in generall (lest they leven others by their example) for els what is it to keep a prophane person from the Sacrament,
Let us Therefore know, that these Church censures Are punishments upon scandalous Persons (After a Legal conviction) whereby they Are debarred from Christian society in general (lest they leven Others by their Exampl) for Else what is it to keep a profane person from the Sacrament,
but to gratifie him who never intended, at least never cared, to come thither? But now when men will take these keyes that were made to the great Church doore, opening and shutting to all fellowship,
but to gratify him who never intended, At least never cared, to come thither? But now when men will take these keys that were made to the great Church door, opening and shutting to all fellowship,
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and fit them only to the Chancell doore, as if they peculiarly belonged to this Ordinance, they many times get them in so far, that being unable to work them out again, they never leave turning and locking till they have both shut out the Sacrament from the Church,
and fit them only to the Chancel door, as if they peculiarly belonged to this Ordinance, they many times get them in so Far, that being unable to work them out again, they never leave turning and locking till they have both shut out the Sacrament from the Church,
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at least some necessary Antecedence, as if the Sacrament could not be Administred without it. Let us therefore distinguish finally, between the exercise of the Keys as Acts of Discipline,
At least Some necessary Antecedence, as if the Sacrament could not be Administered without it. Let us Therefore distinguish finally, between the exercise of the Keys as Acts of Discipline,
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For what is the exclusion of another, to the communicating of the Receiver? what Physical or Morall antecedence, has the punishment of one at the Assize, to the worke in your shop, doing your trade? there is indeed a Key of instruction very requisite for our preparation,
For what is the exclusion of Another, to the communicating of the Receiver? what Physical or Moral antecedence, has the punishment of one At the Assize, to the work in your shop, doing your trade? there is indeed a Key of instruction very requisite for our preparation,
but as for these Keys of censures what can be more distant and impertinent, to those that are coming hither? So that I judge there is no more reason for one upon this ground to say, I will no go to the Communion,
but as for these Keys of censures what can be more distant and impertinent, to those that Are coming hither? So that I judge there is no more reason for one upon this ground to say, I will no go to the Communion,
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because there is not excommunication, than for one to say, we have here no Iustices or Sessions, we have no Magistrate in this Town to look to people in their dealings,
Because there is not excommunication, than for one to say, we have Here no Justices or Sessions, we have no Magistrate in this Town to look to people in their dealings,
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Object. 2. The most of men are wholy unfit and not capable of this Ordinance. This is enlarged, Here are things to be done, Preparatory, a serious examination;
Object. 2. The most of men Are wholly unfit and not capable of this Ordinance. This is enlarged, Here Are things to be done, Preparatory, a serious examination;
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Executory, an exercise of Faith, Love, &c. And here are things to be received, Remission, Increase of Grace, Assurance, which all cannot obtain neither. Therefore no free Admission hither.
Executory, an exercise of Faith, Love, etc. And Here Are things to be received, Remission, Increase of Grace, Assurance, which all cannot obtain neither. Therefore no free Admission hither.
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so say I, Let every man do what he can still, and this is plain Divinity. 3. There may be a difference between a worthy Receiver, and a Receiving worthily;
so say I, Let every man do what he can still, and this is plain Divinity. 3. There may be a difference between a worthy Receiver, and a Receiving worthily;
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if I am unworthy, whither shall I goe to make me worthy? Is it not to thee my kind Saviour, that has an invitation (come ye laden) for the poorest sinner? It is true, many count me but as a Dog, Lord I confess I am no better in my own apprehension,
if I am unworthy, whither shall I go to make me worthy? Is it not to thee my kind Saviour, that has an invitation (come you laden) for the Poorest sinner? It is true, many count me but as a Dog, Lord I confess I am no better in my own apprehension,
so doe I humbly conceive are wee to suffer all to come unto him here, leaving it to his breast alone, to give out the effectuall benefit, to whom he pleases.
so do I humbly conceive Are we to suffer all to come unto him Here, leaving it to his breast alone, to give out the effectual benefit, to whom he Pleases.
In Persons, An outward holinesse consists in their bare profession, and name of Christian, and so are Saints by calling; an Inward holinesse consists in the worke of Grace upon their hearts,
In Persons, an outward holiness consists in their bore profession, and name of Christian, and so Are Saints by calling; an Inward holiness consists in the work of Grace upon their hearts,
that is, we are one, or one body, as Members of the same visible Church in its outward capacity, freely administring the Ordinances, whereof we are to partake;
that is, we Are one, or one body, as Members of the same visible Church in its outward capacity, freely administering the Ordinances, whereof we Are to partake;
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So that we have communion herein only with Christ, and have nothing to doe with Belial. For I would not have any so grosly think, that a joyning with a wicked mans person, is having a communion with Belial, but accompanying him in his evill wayes ( Communio malorum non maculat quemquam participatione Sacramentorum (sayes Austine) Sed consentione factorum: ) If the Corinthians were alive,
So that we have communion herein only with christ, and have nothing to do with Belial. For I would not have any so grossly think, that a joining with a wicked men person, is having a communion with Belial, but accompanying him in his evil ways (Communion malorum non maculate quemquam participation Sacramentorum (Says Augustine) said consentione factorum:) If the Corinthians were alive,
and you joyned with them in going to their Idols, this were indeed a communion with Belial, but if you only joyn'd with them in comming to the Lords Table, you should partake of Christ alone,
and you joined with them in going to their Idols, this were indeed a communion with Belial, but if you only joined with them in coming to the lords Table, you should partake of christ alone,
Heb. 10.29. (with Heb. 2.9.2 Cor. 5.14.) So say I of all ungodly professors, They are such branches in Christ, redeemed and sanctified, in the same sense as the Scriptures mean in these places;
Hebrew 10.29. (with Hebrew 2.9.2 Cor. 5.14.) So say I of all ungodly professors, They Are such branches in christ, redeemed and sanctified, in the same sense as the Scriptures mean in these places;
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and we shall be no longer afraid of a free Admission, when we must affirm, that there is an historicall visible faith, that gives an outward Church-right unto the Elements,
and we shall be no longer afraid of a free Admission, when we must affirm, that there is an historical visible faith, that gives an outward Church-right unto the Elements,
as a true saving Faith, that gives interest to the effectual grace of the Sacraments; Even as the branches have some union with the root, that bring forth only Leaves,
as a true Saving Faith, that gives Interest to the effectual grace of the Sacraments; Even as the branches have Some Union with the root, that bring forth only Leaves,
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& offer'd, with the other actions, so surely hath Christs Body been broken, his bloud shed, that all that believe in him according to this Covenant, should have grace and salvation by him.
& offered, with the other actions, so surely hath Christ Body been broken, his blood shed, that all that believe in him according to this Covenant, should have grace and salvation by him.
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The expression is borrowed from Rom. 4.11. where Circumcision is said a Seal, not simply of Abrahams Faith, but of the righteousnesse of his Faith (or, of righteousnesse, I take it, through Faith:
The expression is borrowed from Rom. 4.11. where Circumcision is said a Seal, not simply of Abrahams Faith, but of the righteousness of his Faith (or, of righteousness, I take it, through Faith:
Let the Sacrament be offer'd to the Godly, or to the Hypocrite, it is the same Seal of God declaring the truth of his Covenant, which stands most sure, and all the unbelief in the VVorld cannot make it of no effect.
Let the Sacrament be offered to the Godly, or to the Hypocrite, it is the same Seal of God declaring the truth of his Covenant, which Stands most sure, and all the unbelief in the World cannot make it of no Effect.
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.
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 Seals Are Set) but not to a blank, seeing the Lord hath Set it, to the truth of his Word, or grace of his Gospel.
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,
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 Soul to God,
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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,
but though in the reciprocal actium, as it is to be a seal (as is said) of men part, the receiver fails in his solemn mutual engagements according to the Covenant (whereof he is to Repent,) yet as for the Minister,
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 as they Are God's 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 yield what (remotely and expressively) may be) Because God Seals not imaginably to our part of the Covenant which is 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,
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 God's giving,
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;
if I should deny them to be men 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,
but whereas (that I may not remove their care and duty too) I grant though in the nature of Seals, they God's Seals, God's own Seals, Seals of the Covenant only,
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,
though I can Fully acquit the Church herein, in her delivery of the Signs on God's part (as we Are his ambassadors;) 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.
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 tenor whereof this Sacrament Seals absolutely to us.
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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;
The Sacrament is the external seal (the internal 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 God's outward Copy of the Covenant, that is the word;
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.
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 Says) converted his opinion and satisfied him.
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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,
Answer The Covenant is sometime taken in Scripture for those absolute promises of God's putting his Laws in our hearts, keeping us by his power to salvation,
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;
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 since, and serve him;
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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.
come, put your hands and Seals thereunto, in this Sacrament, & lo Here is the seal of God, on his part if you do, (to witness the certainty of salvation promised to you) obliging him to his word.
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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,
What? Does it lie 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,
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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,
For the right of Obligation, in the Ministers offer of christ freely, and the peoples receiving him in his own terms, I do avouch a universal right, to every Ordinance, Isaiah 66.23 they being duties of worship, which is of universal command (and this often, primitively once a Week) though for the right of Privilege in any, to enjoy the sweetness, Comfort, efficacy, life,
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.
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 Oh my God.
I doe acknowledge Divines do usually distinguish, of a Sacrament of Initiation, and Confirmation, ingenuously attributing our new birth first to Baptism,
I do acknowledge Divines doe usually distinguish, of a Sacrament of Initiation, and Confirmation, ingenuously attributing our new birth First to Baptism,
But under favour, unlesse this distinction be taken onely in regard of the outward visible Church (into which, tis true Baptism alone does initiate, enter,
But under favour, unless this distinction be taken only in regard of the outward visible Church (into which, this true Baptism alone does initiate, enter,
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;
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;
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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,
As for instance, in indifferent things (which Are indifferentia ad Unum) when they incline more to evil in the use than to good (as many harmless recreations) we condemn them indefinitely as evil,
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 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 (Sue modo) already, the Supper is,
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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.
as well as convert; (the Spirit is not tied to one means, John. 3.8.) so may this Sacrament convert as confirm, according as God gives forth his grace to the Condition of the Receivers.
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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,
There is Therefore an error (to answer directly) in this Objection about the nature of the Sacrament (which being as we have shown) a visible word holding forth christ and the Covenant to the Light, is converting,
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wee cannot doubt, but the eyes may much more splritually instruct us here in the melting objects of Christs passion, redemption and tender mercies outwardly represented, seeing we hope the working of the Spirit too, by virtue of an ordinance.
we cannot doubt, but the eyes may much more splritually instruct us Here in the melting objects of Christ passion, redemption and tender Mercies outwardly represented, seeing we hope the working of the Spirit too, by virtue of an Ordinance.
Therefore as it does so, it is undoubtedly converting, Hence I observed in the words of institution, there was a Take and an Eat, two words, a Take for such as have not Christ (a word of grace) to convert those:
Therefore as it does so, it is undoubtedly converting, Hence I observed in the words of Institution, there was a Take and an Eat, two words, a Take for such as have not christ (a word of grace) to convert those:
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Shall not his examination, confession, prayers, meditation, with all the Ministers exhortations, be more solemnly conducing now, to work grace in his heart,
Shall not his examination, Confessi, Prayers, meditation, with all the Ministers exhortations, be more solemnly conducing now, to work grace in his heart,
But, put case further, a poor Soul much humbled in the sight of his sinnes that cannot yet be able to believe and close with Christ, comes hither, hoping to meet with this favour here;
But, put case further, a poor Soul much humbled in the sighed of his Sins that cannot yet be able to believe and close with christ, comes hither, hoping to meet with this favour Here;
and all this while it hath not happily this effect upon his heart, yet when he comes to see the truth of all this sealed with Gods own seal, Christ freely offered,
and all this while it hath not happily this Effect upon his heart, yet when he comes to see the truth of all this sealed with God's own seal, christ freely offered,
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the Spirit using such most powerfull methods, for the work of his grace, which he infuseth in us, by a sweet attemperation to the will, not by compulsion, habitus infusi, being wrought per modum acquisitorum. And this we have lively represented in the two Disciples of Emmaus whose hearts did burne within them at the hearing of Christ,
the Spirit using such most powerful methods, for the work of his grace, which he infuseth in us, by a sweet attemperation to the will, not by compulsion, habitus infusi, being wrought per modum acquisitorum. And this we have lively represented in the two Disciples of Emmaus whose hearts did burn within them At the hearing of christ,
but not intentionally a converting Ordinance. Ans. This being undeniably granted of our opposites, the matter is upon the point yeelded; for consider sincerely this:
but not intentionally a converting Ordinance. Ans. This being undeniably granted of our opposites, the matter is upon the point yielded; for Consider sincerely this:
is not this enough? An It may be granted, (lay it wel to heart) and no place to the contrary alleged, who doubts not but all It may bee's, all occasions must be taken for our salvation?
is not this enough? an It may be granted, (lay it well to heart) and not place to the contrary alleged, who doubts not but all It may bee's, all occasions must be taken for our salvation?
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I have three things more to say, which by Gods blessing will fully do it. Provided, if the thing serves our turn you will not be grating on the expression.
I have three things more to say, which by God's blessing will Fully do it. Provided, if the thing serves our turn you will not be grating on the expression.
It is but in a remote sense, they are means of conversion, or confirmation. For this grace we receive in the use of them, is that which convert some, and strengthens others.
It is but in a remote sense, they Are means of conversion, or confirmation. For this grace we receive in the use of them, is that which convert Some, and strengthens Others.
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as his state and need requires; in the converted for their strength and establishment, and in the unregenerate for their conversion. 2. Consider what is Conversion.
as his state and need requires; in the converted for their strength and establishment, and in the unregenerate for their conversion. 2. Consider what is Conversion.
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Now is it not just thus likewise in the Sacrament? This Sacrament shews forth Christ Crucified according to the Covenant, who is the true object of Faith and Life, upon this the Spirit of God draws the heart (by illumination and conviction) to embrace him upon those terms he here is offered, insomuch that experience can witnesse that some are, and have been hereby converted.
Now is it not just thus likewise in the Sacrament? This Sacrament shows forth christ crucified according to the Covenant, who is the true Object of Faith and Life, upon this the Spirit of God draws the heart (by illumination and conviction) to embrace him upon those terms he Here is offered, insomuch that experience can witness that Some Are, and have been hereby converted.
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and not By the Sacrament, when it is instrumentall (morally we mean, not physically) per medum objecti, as the Word? where I may say the same too as truly, that it is more properly At,
and not By the Sacrament, when it is instrumental (morally we mean, not physically) per medum Object, as the Word? where I may say the same too as truly, that it is more properly At,
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and say, rather than this shall be, you will distinguish between a converting ordinance and means of Conversion, other ordinances are means of Conversion,
and say, rather than this shall be, you will distinguish between a converting Ordinance and means of Conversion, other ordinances Are means of Conversion,
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but the Sacrament shall not, being not so intended in the Institution: Be it so: It followes then, there must be no Ordinance administred to those that are not converted,
but the Sacrament shall not, being not so intended in the Institution: Be it so: It follows then, there must be no Ordinance administered to those that Are not converted,
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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:
when the Word is the only principally intended converting Ordinance out of question? By this Doctrine At one dash you take away all other duties in our mixed congregations:
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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;
If we could conceive any bred to be such, as would fetch life in a man, we should give it him when he is dead; but now see Io. 6.33. I am the bred of life, Says 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.
Now christ being offered in this Sacrament, this bred, is the bred of Life, this cup, the cup of Life, able by God's grace as well to beget Life, as increase it.
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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.
Beside Some learned men conceive the Sauce he dipped in, was the Sauce of bitter herbs in the Passover (called Cheroseth) and that was Therefore before the Sacrament.
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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;
It is supposed Saint John speaks of the Passover Supper, as the other Evangelists, but see the First verse of John 13. with verse 29. and it is expressed, Before the feast of the Passover, Supper being ended;
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.
yet so large a circumstance as is Here mentioned of John, to be introduced of christ At that time is not probable. See Io. 12.1. There christ Come to Bethany six days before the Passover, where about he stayed that time (going sometime to the city to preach, Mar. 11.17.19. and back again) it being near the Mount of Olive, which he did then frequent. Lycia 22.39. In this Molle he road to Jerusalem on an Ass, and Come back At night. Mar. 11.11.
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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.
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 devil then putting it into his heart.
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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.
Now on the morrow, or two days After this, christ went from this Bethany, again to Ierusalem, (which was Some 2 miles thither) it being the day of the Passover.
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[ 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.
[ Whither christ kept it the same night with the Jews, 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 Passover was to be killed Lu. 22.7. Mar. 14.12. ] There according to the Law, he eat that Supper with the Twelve, and instituted his own. Mathew 26.26.
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.
And when they were risen, christ with his Disciples going again to the Mount of Olive, Iudas stole away (happily in the dark) to fetch the Officers according to his agreement, and betrayed him.
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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;
So that christ forewarned his Disciples twice of Iudas Treason, the night or two before, by giving him a Sop, with which the devil entered 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;
if you Consider well Io. 13, 27, 28, 29, 30. with Lycia. 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;
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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,
That I say being before the bargain (while it was to do, that thou dost do quickly Ibid. 13.27) this At the very time of accomplishing it; (being already agreed,
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.
but when it shall be considered too, that the fourth is so Far from saying any thing against it, that he Says nothing of this Supper At all, they having sufficiently done it already, I hope this objection will trouble Folks no more.
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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.
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.
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Doe this, every one is to examine himself and to come worthily, if they doe not, they receive their own damnation (NONLATINALPHABET 1 Cor. 11.29.) they receive not ours, who do our duty as we are bound, and leave others unto God. Rep. But you will say;
Do this, every one is to examine himself and to come worthily, if they do not, they receive their own damnation (1 Cor. 11.29.) they receive not ours, who do our duty as we Are bound, and leave Others unto God. Rep. But you will say;
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I answer, (besides that we have no Quum possit ) it is a wonder to me any religious man should compare this Sacrament to a Cup of Poyson, seeing it is in its own nature a Cup of Blessing,
I answer, (beside that we have no Whom possit) it is a wonder to me any religious man should compare this Sacrament to a Cup of Poison, seeing it is in its own nature a Cup of Blessing,
Let us act with charitable thoughts, and leave the successe to God. Even as Paul in his preaching, who in 2 Cor. 2: tells us, It was the savour of death unto some, ver. 16. yet must he preach it in every place, ver. 14.
Let us act with charitable thoughts, and leave the success to God. Even as Paul in his preaching, who in 2 Cor. 2: tells us, It was the savour of death unto Some, ver. 16. yet must he preach it in every place, ver. 14.
because it was neverthelesse a sweet savour unto Christ, in those that perish'd, as in those that were saved, ver. 15. So say I of this Sacrament, we must doe our duty and administer freely, knowing God will make all his ordinances a sweet savour to himself,
Because it was nevertheless a sweet savour unto christ, in those that perished, as in those that were saved, ver. 15. So say I of this Sacrament, we must do our duty and administer freely, knowing God will make all his ordinances a sweet savour to himself,
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those dreadfull expressions of being guilty of Christs bloud, and drinking damnation, are to make men take heed that they prepare themselves and come worthily,
those dreadful expressions of being guilty of Christ blood, and drinking damnation, Are to make men take heed that they prepare themselves and come worthily,
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The first, whether the very eating and drinking of an unworthy Receiver be damnation, that is, (to free some weak minds from fearfull thoughts) whether it be such a sinne,
The First, whither the very eating and drinking of an unworthy Receiver be damnation, that is, (to free Some weak minds from fearful thoughts) whither it be such a sin,
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as makes a man guilty (without repentance and Gods mercy) of Condemnation? And I conceive we must distinguish between the very receiving, which is good;
as makes a man guilty (without Repentance and God's mercy) of Condemnation? And I conceive we must distinguish between the very receiving, which is good;
His very Act is not sinne, so far as he does doe in the matter it is good (not only sub genere entis, but good in tanto, sub genere morum ) but this failing and swerving in the manner, is the evill, which as it cleaves unto, we may conceive, defiles the Act,
His very Act is not sin, so Far as he does doe in the matter it is good (not only sub genere entis, but good in tanto, sub genere morum) but this failing and swerving in the manner, is the evil, which as it cleaves unto, we may conceive, defiles the Act,
Now then my second Quaere is, Whether receiving the Sacrament unworthily, is otherwise damnable, then praying and hearing unworthily; (whereof Christ sayes as much, Go and preach, he that bele••eth not is damned, Mar. 16. Iohn 3.18.
Now then my second Quaere is, Whither receiving the Sacrament unworthily, is otherwise damnable, then praying and hearing unworthily; (whereof christ Says as much, Go and preach, he that bele••eth not is damned, Mar. 16. John 3.18.
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as men goe to prayer, to the word, and other dutyes, though they cannot pray and hear worthily, they may not as well goe to the Sacrament? my thoughts are thus;
as men go to prayer, to the word, and other duties, though they cannot pray and hear worthily, they may not as well go to the Sacrament? my thoughts Are thus;
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But if that axiom be true, Nemo angustiatur ad peccandum, there is no case wherein a man is necessitated to sin, (and so that saying Of two Evills, must be taken alwayes de malo poenae, not culpae, Rom. 3.8.) then it is most clear, Every man must come and do the best he can, which if he doth happily he shall not sin at least so far he does not) and God may blesse his endeavours, Habenti dabitur, whereas if he neglects, he sinneth without question, this being malum perse, the other per accidens onely.
But if that axiom be true, Nemo angustiatur ad peccandum, there is no case wherein a man is necessitated to since, (and so that saying Of two Evils, must be taken always de Malo Poenae, not Culpae, Rom. 3.8.) then it is most clear, Every man must come and do the best he can, which if he does happily he shall not sin At least so Far he does not) and God may bless his endeavours, Habenti dabitur, whereas if he neglects, he Sinneth without question, this being malum pierce, the other per Accidents only.
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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;
The word sets forth christ on the terms of Faith and new Obedience, that is the Gospel rightly administered, whatsoever Effect it hath on the hearers;
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;
but I say you must go thither, you lie 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 terrors of Conscience you may be driven to Repent and be converted;
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,
and he is then to make the same use of it, as of the damning word, that laying to heart the horror of his sin, in being guilty of the blood of christ, he may be provoked thereby to fly to Iesus christ,
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:
and so to turn the savour 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 sum up this:
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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?
If coming unworthily makes a man guilty of Christ blood, by Pouring it out in vain, what shall an open refusing deserve, that even tramples upon it in the despising this Ordinance?
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.
Answer Unto the unworthy Receivers, it may be said defiled, in that sense, as all things Else Are to the unbelievers, whose conscience is defiled, that is I conceive in sinning in all that he does This. 1.15.
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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,
But unto the admitters (unless they be convicted) and joiners (who (as the Schools say well) concur in their Acts Physico, not Morality, to their act of receiving, not unworthiness) their minds being pure, All things (even the worst) Are pure,
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.
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.
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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;
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;
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,
so that she must not separate from him in the duties of Marriage, as it is God's Ordinance, I may resolutely say, it is not the unworthiness of Another, shall make the true believer separate from the Sacrament,
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.
Let us take heed, there will be something of the Pharisee in these spiritual proud hearts of men, there will be setting a rail still about the Communion Table.
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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;
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 since, and defiled by it; well, let this be granted;
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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,
nor perform those other several duties we have to do, it is a plain fallacy (à Dicto simpliciter ad dictum secundùm quid I take it) to think our coming to the Sacrament with a wicked man is since it self,
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.
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.
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 may not account or deal with them as Dogs (as we cannot execute an arrant thief) until they Are juridically censured to be such, by lawful Authority.
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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;
Now that, the very solemnity, with all our Preaching, Catechism, and exhortations, does (I conceive) afford, to all of capacity, (who only come) Fully informing them of the difference between this Sacred Table and Common bred;
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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.
the several 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.
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.
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.
In the First sense you must take these Scriptures, Ephesians 5.11 1 Cor 10.20.21. These Corinths did well to come to the lords Table, their since was only in partaking with Idols. so 2 Cor. 6.14. to the end, where they Are rebuked for joining in the same since of Idolatry.
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;
and yet be separate from him in his ways, that Are evil? You may add happily in this First sense. Jeremiah 15.19.2. Thebes 3.6.11. Rev. 2.6. All which texts Are hereby answered, that though indeed they do command a separation from the wicked;
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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?
Rep. But you will say, If I must decline a wicked man, so as not to eat with him, (which I interpret by our ordinary Conversation) how much more must I decline him At this Sacrament?
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:
Now it is one thing to eat At home, an indifferent actium where I am left to my own arbitration and must not choose evil, I mean in preferring bad society:
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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.
Let me add (to explain, and avoid scruple) I may sin in admitting one into my friendship, whom nevertheless I may lawfully be withal I doubt not, (and At Table too) on my occasions.
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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;
In the third sense I take Mathew 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 general) without peculiar mention (as Some would have it) of the Sacrament;
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,
which, (with Some ceremonious Precepts of the Law as 2 Chronicles ▪ 23.19.) In the words, Are much applied for the scaring of many Consciences, I must appeal to other Judgments when they Are well weighed,
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:
I will conclude with 4 Wishes: 1. I Wish we had a Government established in the Church, the nearest 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,
2. I Wish the duty of Fraternal correption, a watching over, and admonishing one Another in love were better known and practised among us. 3. I Wish that men would look more into their own Consciences,
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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;
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 go to gather a Church out of my mixed Congregation, Another will gather a separation our of your Church;
