The Inexcuseableness of Neglecting the Worship of God

The Preface.

THOSE that have been Eminent Reformers in the Church of God, have seldom or never been so happy, as to Effect a perfect Reformation. Asa reformed many things, But the high places were not taken away, 2 Chron. 15. 17. And though' it is said of Jehoshaphat. that he took away the high places out of Judah, 2 Chron. 17. 6. Yet, Chap. 20. v. 33 it is noted, that in the latter end of his Reign, That the high places were not taken away: the meaning is, that he did take them away in part, yet did not perfectly effect it. Corruption is wont to creep upon the Church by degrees, and Reformation is not effected at once. Sometimes when those things that are more gross are taken away, some lesser Corruptions are retained: and sometimes when men go from one extreme, they donit stop where they should, but trespass on the other hand. This comes to pass, partly through the dim-sighredness of men: when many Corruptions are grown up in the Church, it must be a work of Time to make a discovery of them; those that discern some, are not suspicious of others; when the Church is much corrupted, it is a time of darkness, and Errors do not lie open to Observation. Partly it comes to pass through the perverseness, and stubbornness of People, who are backward to turn out of those ways that they have been naturalized unto: that is given as the reason why the High places were not taken away, because the People had not prepared their heart to the Lord God of their Fathers, 2 Chron. 20. 22.

There have been three remarkable Instances in these later Ages of the imperfect accomplishment of the work of Reformation.

Lucher was an instrument in the hand of God to open a door of deliverance from Popery: and he did with abundance of Evidence, make a discovery of a Multitude of Abominations in the Church of Rome, yet was so unhappy as to fall into that corrupt Opinion of Consubstantiation.

The glorious Reformers of our Nation in the days of K. Edward the sixth, went beyond Luther in the work of Reformation, and yet even that glorious Reformation was very imperfect, and wanting in many things to be mended by the Church in Succeeding Ages: And those holy men who first planted this Land, carried on the work of Reformation to an higher pitch, yet failed in several things; especially in two points, viz. in not accepting Non-scandalous Persons into their Communion; and in not acknowledging a Public Government in the Church.

And such is the misery of the Church of God that the mistakes of those worthy men, who have led in the work of Reformation, do prove an invincible temptation to many men. As the Renown of those Reformers is a bulwark against those Errors that were Exploded by them, so we find ourselves embarrassed by their mistakes from proceeding in the work of Reformation: As if it were criminal not to mistake with them.

It may possibly be a fault and an aggravation of a fault, to depart from the ways of our Fathers; but it may also be a virtue, and an eminent act of Obedience to depart from them in some things. Men are wont to make a great noise, that we are bringing in of Innovations, and depart from the Old Way: But it is beyond me to find out wherein the iniquity does lie. We may see cause to alter some practices of our Fathers, without despising of them, without priding ourselves in our own Wisdom, without Apostasy, without abusing the advantages that God has given us, without a spirit of compliance with corrupt men, without inclinations to Superstition, without making disturbance in the Church of God: And there is no reason that it should be turned as a reproach upon us.

Surely it is commendable for us to Examine the practices of our Fathers; we have no sufficient reason to take practices upon trust from them: let them have as high a character as belongs to them, yet we may not look upon their principles as Oracles. Nathan himself missed it in his conjecture about building the house of God: He that believes principles, because they affirm them, makes Idols of them: and it would be no humility, but baseness of spirit, for us to judge ourselves uncapable, to Examine the principles that have been handed down to us: If we be any ways fit to open the Mysteries of the Gospel, we are capable to judge of these matters: And it would ill become us so to indulge ourselves in ease, as to neglect the Examination of received principles. If the practices of our Fathers in any particulars were mistakes, it is fit they should be rejected, if they be not, they will bear Examination: If we be forbidden to Examine their practices, that will cut off all hopes of Reformation.

The design of the following Discourse, is to Examine One practice of these Churches, which is thought to be a failing. It was not composed on a design to be made thus Public: but the importunity of some Gentlemen who heard it, has prevailed for the Printing of it.

All that I request of the Reader is, That he do not act like those who told the Prophet: Jer. 44. 16. A for the word which thou hast Spoken to us in the Name 〈◊〉 and we will not hearken to thee.

The Inexcusableness OF NEGLECTING THE Worship of GOD, under a pretence of being in an Unconverted Condition.

IN this Chapter we have the Institution of the Passover, and the several Laws and Ordinances, that were to be attended in the celebration of it. Two of which are set down in these Verses: First, v. 47. All the Congregation of Israel shall keep it. This must be understood with its exceptions. Those that were Unclean, were not to keep it until they were cleansed: Numb. 9. 13. The man that is clean & is not in a journey, and forbeareth to keep the Passover, even the same soul shall be cut off from his People. Another exception was of the Females: Women were not bound to go to the place which God should choose, where the Passover was to be kept: Exod. 23. 17. Three times in the year shall all thy Males appear before the Lord God. Yet when they were present they were bound to keep it. Exod. 12. 4. If the household be too little for the Lamb, let him & his neighbor next unto his house, take it according to the number of the souls. Most probably also, they that were cut off from their People by a sentence of Excommunication, were not to keep it. Secondly, v. 48. The stranger is allowed to keep it upon two conditions. (1) That he did desire it. Sometimes strangers that dwelt among them, became proselytes and did desire to keep this Ordinance as they were not to be compelled, so they were not to be rejected, if they desired it in an orderly way. (2) That all his Males were circumcised. Circumcision was a token of God's Covenant, when they were circumcised, they were incorporated, and became as those, who were born in the Land, and enjoyed equal privileges with natural Israelites.

The Doctrine to be spoken to, is, That Sanctifying Grace is not necessary unto the Lawfull attending of any duty of Worship.

The whole Congregation whether sincerely Godly or not, were to keep the Passover: Sanctifying Grace is an inestimable blessing, far beyond all the common gifts of the Spirit; it is the very Life of the Soul, it fus it to serve God & to enjoy communion with him; and Sanctifying Grace is necessary to Salvation: without holiness no man can see the face of God: Yea, Sanctifying Grace is necessary to the acceptable attendance of every duty of Worship; if men were not holy their offerings were not acceptable, nor their Sacrifices sweet to God: but Sanctifying Grace is not necessary to the lawful attending of any duty of Worship: if men be not holy, yet it is lawful for them to attend any duty of Worship: No duty of Worship is forbidden to men, because they are destitute of Sanctifying Grace. From the beginning of the World to this day, Men were never forbidden any duty of Worship, for want of Sanctifying Grace. Sanctifying Grace is necessary unto the right discharge of moral duties, as well as instituted: but it is not necessary unto the lawful attending of Moral duties, or the lawful attending of Instituted duties; and as men may not excuse themselves from moral duties from the want of Grace, so they may not excuse themselves from any duty of Worship.

I shall clear up the Truth of this Doctrine by an Induction of particulars.

I. Sanctifying Grace is not necessary unto the attending of those duties of Worship which are required in all Ages. There are some duties of Worship that are not peculiar either to the State of the Church in the time of the Old Testament, or of the New, but common to both: and they may be attended by such as are Godly, and such as are not. Men in a natural condition may lawfully attend them; Men's being in a natural condition is no sufficient pretence for neglecting of them. As,

1. Prayer: Such men's Prayers are an abomination unto God. Prov. 28. 9. He that turneth away his Ear from hearing the law, even his Prayer shall be abomination; but yet they are to be performed. It is the duty of all men to Pray to God, Luk. 18. 1. He spake a parable to them to this end that men ought always to pray: The Pharisees were blamed by Christ for Praying in the Streets, that they might have glory from men, and for making long Prayers for a pretence; but they are not blamed for Praying. Ungodly men are much blamed in Scripture for not Praying: Psal. 14. 4. They call not upon God. Isai. 43 22. Thou hast not called upon me, O Jacob. So men are blamed for leaving off Praying: Job 27. 10. Will he always call upon God: And chap. 36. v. 13. They cry not when he bindeth them. All forts of men are directed to cry to God in their necessities: Sinners are put upon it to cry to God: Isai. 55. 6. Seek ye the Lord while be may be found, cast ye upon him while he is near. Such as are Ungodly are stirred up to Pray to God for forgiveness: Act. 3. 22. Pray God if perhaps the thought of thy heart may be forgiven. It was the manner of the People of Israel good & bad to Pray: Luk. 1. 10. The whole multitude of the People were Praying without at the time of incense.

2. Hearing of the Word. Men must assemble themselves on the Sabbath to hear the Word. Lev. 23. 3. The seventh day is a Sabbath of rest an boly convocation. Ungodly men must do it in order to their Conversion: The Word of God is the Means of Conversion: Jam. 1. 18. Of his own will begat he us by the word of truth. The word of God teaches men to turn to God: it holds forth Conviction, Warning, Encouragement & Direction. Rom. 10. 14. How shall they believe on him, of whom they have not heard. The word of God is the means of Regeneration: Psal. 19. 7. The law of the Lord is perfect Converting the Soul. Therefore Ministers must Preach the Word to all sorts of men, good & bad, Christ Preached to the Multitude, Mat. 5. 1, 2. So did John the Baptist, so the Apostles: And it is spoken of as a very bad thing for men to withdraw themselves from the assemblies of the People of God: Heb. 10. 25. Yea it is lawful to Preach the word of God to the Heathen: there was a temporary command to the Disciples, that they should not go into the way of the Gentiles, Mat. 10. 5. But afterward they were commanded, to teach all Nations, Mat. 28. 19. And go into all the world and Preach the Gospel to every Creature; and if it be lawful to Preach to them, it is lawful for them to hear it.

3. Preaching of the Word: It is upon all accounts most desirable, that Preachers should be Godly men, and Caeteris Paribus, they that are Converted themselves are most likely to be instruments of the Conversion of Sinners, and the Edification of Saints. Yet it is lawful for men in a natural condition to Preach the Word Christ Jesus sent out Judas to Preach the Gospel as well as the other Disciples: Mat. 10. 7. It was the work of the Priests and Levites to Preach to the People of Israel: Deut. 33. 10. They shall teach Jacob thy law, and Israel thy judgments. But we have no reason to think that they were all Godly. God gave extraordinary gifts in the Primitive times to some that were not Godly, to fit them for Preachers, 1 Cor. 13. 11. If I speak with the tongue of Men & Angels, and have not charity, &c. Christ directed the People to attend on the Preaching of the Scribes & Pharisees. The Scribes & Pharisees, set in Moses seat; whatsoever therefore they bid you observe, that observe and do. And Paul rejoiced in some men's Preaching of Christ, though they did it with a bad spirit, Phil. 1. 18.

II. Sanctifying Grace was not necessary unto those duties of Worship, that were peculiar to the times of the Old Teshament. There were severals acts of worship that were Instituted of Old, but have been abolished long since; when they were Divine institutions, they were to be attended, not only by Godly, but also by Natural men.

As,

1. Circumcision: Circumcision was an holy Ordinance, a token of the Covenant between God and his People: but multitudes of People were according to the Ordinance of God to be Circumcised in the flesh, that were not circumcised in heart. God never blamed the People of Israel for Circumcising persons that were not Regenerate. Abraham was appointed to Circumcise all the Males in his Family: Gen. 17. 12, 13. Ishmael was Circumcised, but yet a carnal person: Gen. 17. 25. When the Israelites bought Servants from among the Heathen, they were bound to Circumcise them. All the Israelitish Male Children were in their several Generations to be Circumcised, yet there were but few of them that proved Godly. God ordered that the Congregation of Israel should be Circumcised at Gilgal: Josh. 5. 2. At that time the Lord said unto Jushua, make thee sharp knives, & circumcise again the children of Israel the second time: yet multitudes of them were carnal men.

2. The Passover: This was a memorial of the Angels passing over the houses of the Israelites, when the first born of the Egyptians were slain, Exod. 12. 27. which was a Type of our Redemption by Christ; therefore Christ is called our Passover: 1 Cor. 5. 7. Christ our Passover is Sacrificed for us. And it was lawful for men to partake of the Passover who were not Regenerated, for it was God's appointment that the whole Congregation should keep it: Exod. 12. 47. At the time of the first Institution there were very few Godly among them, for they are called an evil Generation. And so at many other times; yet God threatens those that under any pretence did neglect to celebrate the Passover, if they were clean and not in a Journey, Numb. 9. 13. And Hezekiah sent to invite the People of Ephraim & Manasseb, and other Tribes to celebrate the Passover, though' they had lived in Idolatry for some Ages, 2 Chron. 30. 1. And Hezekiah sent to all Israel & Judah, & wrote letters also to Ephraim & Manasseb, that they should come to the house of the Lord at Jerusalem, to keep the Passover to the Lord God of Israel. And Jesus Christ himself partook of the Passover along with Judas: Luk. 22. 13, 14. They made ready the Passover, and when the hour was come, he sat down and the twelve Apostles with him.

3. Offering of Sacrifice: Many times the whole Congregation of Israel offered Sacrifices to the Lord, 1 Chron. 29. 20, 21. Though multitudes of them were in a natural condition. Any one of the People of Israel had his liberty as he saw occasion to bring his Sacrifice to the Lord, Lev. 1. 2. Yea not only the People of Israel, but the Strangets among them, had a liberty to bring their Sacrifices, Lev. 22. 18, 19. Wheever he be of the house of Israel, or of the Strangers in Israel that will offer his oblation for all his Vows, and for all his freewill offerings, which they will offer unto the Lord, for a burnt offering: Ye shall offer it at your own will, a male without blemish. And in many cafes the People of Israel were bound to bring their offerings. So the Sin-offerings for Sins of Ignorance, Lev. 4. The trespass offerings for Sins wittingly committed, Lev. 6. 10. So when they were cleansed from the Leprosy; and in many other cases: they indeed did it in a very provoking way because they lived in wickedness, Jer. 6. 20. He tells them, their offerings were not acceptable, nor their Sacrifices sweet to him. But it was lawful for them, whether Regenerate or Unregenerate to bring their Sacrifices.

4. Officiating in the work of the Priest-hood. The Priests besides teaching of the People, were bound to many other Services: as the offering of their Sacrifices at the brazen Altar; the setting the show bread in order; the lighting of the Lamps; the offering of Incense; the judging in cases of Leprosy; and in all Ecclesiastical cases. But if they were not Regenerate yet it was lawful for them to officiate: If they had any blemish they might not, Lev. 21. 17. But the want of Regenerating Grace did not make it unlawful for them to officiate. The Priest-hood went by lineal descent from Aaron, it belonged to them by Generation, not by Regeneration: and it is unreasonable to think that all the Posterity of Aaron were Regenerate. Hophni & Phineas were not, 1 Sam. 2. 12. The Sons of Eli were Sons of Belial, they knew not the Lord. And the chief Priests were principal Enemies to Jesus Christ.

III. Sanctifying Grace is not necessary unto the attending such duties of Worship, as are peculiar to the times of the New-Testament. There be a few duties of Worship that are peculiar to these times of the New-Testament, but there's no peculiar qualifications requisite in those that do attend them: they agree with the Worship in the time of the Old Testament, so that they are to be attended by the Members of the Visible Church.

As,

1. Baptism. In Adult persons, it is needful that there be a profession of Faith & Repentance, morally sincere, in order to their being Baptized. Mat. 3. 6. They were baptized of John in Jordan, confessing their Sins: So the Eunuch before his Baptism, made confession of Christ: Act. 8. 37. I believe that Jesus Christ is the Son of God. But Baptism may be administered to those who are not Regenerate: It is not to be imagined that all that were Baptized by John were Regenerate, or judged by him to be so; If Regeneration had been necessary unto Baptism, Christ would not have committed that Work to his Disciples, who were then exceeding raw, Job. 4. 1, 2. The Pharisees heard that Jesus made & baptized more Disciples then John, though Jesus himself baptized not but his Disciples So there were multitudes Baptized by Philip in Samaria; and Simon Magus among the rest, Act. 8. 12, 13. And it is the appointment of God that the Children of his visible People, should be Baprised, who are generally at that time in a natural condition. If Unregenerate Persons might not be Baptized, the Pharisees would not have been blamed for neglecting Baptism: they would have been excused, as not prepared for it: but they are condemned for not being Baptized, Luk. 7. 30. The Pharisees & Lawyers rejected the counsel of God against themselves, not being Baptized of him.

2. The Lord's Supper: No Scandalous person may be admitted to Baptism, neither may any Scandalous person be admitted to the Lord's. Supper; but those that are not Scandalous may partake of it, though' they are not Regenerate. Such persons as might lawfully come to the Passover, may also if they have Knowledge to discern the Lord's-body, lawfully come to the Lord's-Supper, for they are alike figures; the Passover was a type of Christ to die; the Lord's-Supper is a representation of Christ who has died: It is lawful for Unregenerate men to celebrate the Memory of the death of Christ, which is a great encouragement & comfort unto them; and so they do in this Ordinance: It is lawful for Unregenerate men to give a Solemn Testimony to the virtue of the death of Christ, and show it forth; and so they do in this Ordinance, 1 Cor. 11. 26. Ye show forth the Lord's Death till be come. That which God teaches us in this Ordinance, is very needful for Unregenerate men to learn; namely the insufficiency of all other things besides the death of Christ for Salvation, and the all sufficiency of Christ for Salvation: that which we profess in this Ordinance is very fit for Unregerate men to profess; namely the need of Christ, and saving virtue of his blood: as it may be of great advantage to natural men to hear God's Promise in the Covenant of Grace. So to see God setting his Seal to the Covenant of Grace. If it be lawful for all the Adult Members of the Church to partake of the Lord's-Supper, then it is lawful for some Unregenerate men to do it: but it is lawful for all the Adult Members of the Church to do it: this was the practice in the primitive Church, 1 Cor. 10. 17. We are all partakers of that one bread: If it be lawful for the Church to require Unregenerate persons to come to the Lord's Supper, then it is lawful for them to come; but it is lawful for the Church to require all its Adult Members to keep the Covenant with God: If it be lawful for an Ungenerate man to be in Covenant with God, it is lawful for them to come to the Lord's Supper, for if it be lawful for them to be in Covenant, it is lawful for them to keep Covenant: If Sanctification were a necessary qualification to partaking in the Lord's Supper, than it would be a very Sinful. thing for any unsanctifyed person to come, though' he hoped he was Godly, though' he was confident of his Godliness. When Christ Instituted this Ordinance, He commanded his Disciples to attend it, Luk. 22. 19. Therefore it is an Ordinance to be attended by the whole Church, by all the Disciples of Christ, that have Knowledge. If Sanctification were a necessary qualification, in order to partaking, then the Church should let no others come, and then God would have given them a certain Rule in attending of which, they might keep all others away. Men had need have good arguments to make the World believe, that coming to the Lord's Table is a privilege equally confined with Justification, Adoption and eternal Glory; and that none may venture to the Lord's Table, but those that shall be admitted into the Kingdom of Heaven.

3. Officiating in the work of the Gospel Ministry: If a man do know himself to be Unregenerate, yet it is lawful for him to administer Baptism and the Lord's Supper. The blessing of this Ordinance does not depend upon the Piety of him that doth administer it. Christ knew Judas to be Unregenerate, yet he let him as well as the rest of the Disciples to administer Baptism: Joh. 4. 2. Josus baptized not but his Disciples. If men be destitute of Regenerating Grace, yet they may administer God's Ordinances in such a manner as may be for the glory of God, and the Edification of his People. It is most desirable upon all accounts that they who Officiate in the work of the Ministry, be holy and gracious men: but men that are destitute of Grace are not prohibited in the word of God to administer the Ordinances of God, if such may Preach surely they may administer Sacraments. Paul speaks of Preaching as a greater work than administering. Baptism, 1 Cor. 1. 17. And we may argue that it is greater than administering the Lord's Supper.

The Reasons of the Doctrine we,

1. There is no certain, knowledge who have Sanctifying Grace. If we should be limited by God, so that we might admit none to Church fellowship, but such as have Sanctifying Grace, we should be under extreme difficulties & great scruples of Conscience; for if we make the most exact search, we should often be very much mistaken, and in danger to accept of some that were not sincere, and to reject some that were sincere. There is no certain rule given in the Scripture to the guides of the Church, whereby they can distinguish Saints from Hypocrites; neither do many Persons know what to make of themselves: Some that are Godly have many fears whether their hearts be right in the sight of God: which is implied in that Precept, 2 Pet. 1. 10. Give all diligence to make your Calling and your Election sure. And many Hypocrites have a great confidence that they are Saints, Joh. 9. 40. Are we blind also? It is not to be imagined that God would give a Rule to his People that is impracticable: If that were the Rule that only Godly men, were to be admitted to communion in the Church, there is not knowledge enough upon Earth in order to the practice of it: the Church through their ignorance must wholly forbear acting: for their knowledge of other men's Piety is but a supposition, 1 Pet. 5. 12. By Silvanus, a faithful brother as I suppose. And particular Persons, would never be able to attend that Rule for want of the knowledge of themselves; some would exclude themselves, and others would obtrude themselves contrary to it, so that the Rule would come to nothing. God's Rules are such that no man has any just cause to object against them: but if this were the Rule that Godly men only might enjoy Ordinances; the Church might object, that it is God's prerogative to know the hearts of men, and we are utterly uncapable to attend that Rule.

2. It is needful that others should attend duties of Worship, that the Worship of God may be carried on. In the flourishing times of the Church, that will hold, Mat. 20. 16. Many are called and few are chosen: but there be degenerate times, when Religion runs very low among the People of God; and at such a time, there is a great scarcity of Godly men, Psal. 12. 1. The Godly man ceaseth, the faithful fail from among the Children of men. Isai. 53. 1. Who hath believed our Repors, and to whom is the arm of the Lord revealed. It may be there may be but two or three sometimes in a Parish: in some Countrys especially Godly men are very thin sown: and if the rest must be excluded from any part of the Worship of God, how can it be carried on, how can they show forth the Lord's Death till he come? Yea if none but holy men must Officiate in the Church; they would be necessitated many times to be destitute of Ministers: in some Countrys especially it would be a difficult thing to find men qualified with Sanctifying Grace. Sometimes there is a great scarcity of Godly Magistrates: Jer. 5. 1. Run to and fro through the Streets of Jerusalem, and see now & know and seek in the broad places thereof, if ye can find a man, if there be any that executeth Judgment, that seeketh the truth, and I will pardon it. So many times there is a great scarcity of Godly Ministers: Mat. 23. 3. Do not after their works, for they say and do not.

3. This is very useful that men may obtain Sanctifying Grace. If men have it not now yet it will be a wonderful Mercy if they can obtain it before they die: and the attending duties of Worship is very serviceable to that end. Thereby they are in the way to be gained, Psal. 29. 9. In his Temple doth everyone speak of his glory. It is a blessed thing to be waiting upon God, Prov. 8. 34. Blessed is the man that beareth me, watching daily at my gates, waiting at the posts of my doors. The giving of Converting Grace is not Timitted to any one Ordinance. Prayer is very serviceable that way, Prov. 2. 3. If thou criest after knowledge and liftest up thy voice for understanding. So the Hearing of the Word is very serviceable. The entrance of God's Word giveth light. So the Sacraments are very useful for Conversion: God teaches us in Baptism that we are naturally polluted, and that we need to be cleansed by the blood of Christ. God in the Lord's Supper in vites us to come to Christ, makes an affecting representation of his Sufferings for our Sins, testifies the Sufficiency of Christ: confirms the truth of the Covenant of Grace, teaches us that the Promise of Salvation to those that believe in Christ is certain; all Sacraments are Seals of the Covenant, as circumcision was: Rom. 4. 11.

4. The attending of these duties are part of the External Covenant: The Covenant People of God are bound to attend Covenant duties. If any part of the External Covenant be neglected, the Covenant is broken. The Covenant that God makes with his Visible People ought to be attended, the Visible People of God have a natural power to attend those duties, & they have a legal power to attend them: they may attend them lawfully: There is no part of the external Covenant, but it may be kept by the Visible Church, therefore they have power to qualify themselves sufficiently, in order to the attending of them: but if Sanctifying Grace were necessary in order to the lawful attending of them, than it would be out of their power.

The USE of this Doctrine is of Warning; That you be not afraid to attend duties of Worship, because destitute of Sanctifying Grace. Men that are destitute of Sanctifying Grace can perform no duty in an acceptable manner: but yet you must not give way to a spirit of fear, so as to neglect your duty. Men must be afraid to neglect it and not afraid to attend it: You must make haste to get Sanctifying Grace, but you must not deny God any part of his Worship, till that is done. It is a poor thing for men to be scared into Religion, but it is sad indeed for men to be scared out of Religion, & to neglect God's Worship out of fear of God.

There be two things that make men neglect the Lord's-Supper.

1. Some despise it, they donit find any need of it; their design is the World and their pleasures; and they donit regard the Lord's-Supper. There is a profane Spirit prevailing in the Land; and many men neglect the Lord's-Supper from the same reason, that they neglect Secret Prayer: viz. Because they do despise holy things, they donit regard communion with God, nor help and advantages to Eternal Life: they are far from that Spirit that David had, Who said, One thing have I desired, and that I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple.

2. Some are afraid of it. They are desirous to do anything that they can for the promotion of their Salvation; but they are afraid to attend that Ordinance. It is with them as it was with David, 2 Sam. 6. 9. And David was afraid of the Lord that day, & said, how shad the Ark of the Lord come to we. They have drunk in an opinion, that none but Converted, Persons should come to that Ordinance, and so they neglect in: they have been mis-informed about it, and so dare not come: But they should not be afraid to attend that Ordinance.

Consider 1. Those who discourage Persons from coming to it, because Unconverted, do in their zeal make others to cease from fearing the Lord. As the Reubenites and Gaditer did argue in some what alike case, Josh. 22. 23, 24. The neglecting outward Worship is the way to neglect inward Worship. Staying from Ordinances is not the way to fit men for Ordinances: the neglecting of the Sacrament is the way to make the Country grow profane. God's Ordinances are the means to advance Religion. If they neglect Prayer, it would hinder them from fearing the Lord; if they neglect Hearing the Word; if they neglect Baptism; so likewise if they neglect the Lord's Supper: it will prove no advantage to Religion to neglect any of God's Ordinances; the solemn attending of God's Ordinances lead men into a sense of the need of Christ, and benefit of Christ. The limitting of the Lord's Supper to a small number, has a tendency to nourish carnal confidence in them that are admitted, and to nourish profaneness in them that are excluded.

2. There can be no sufficient reason assigned, why those who are destitute of Sanctifying Grace, should be debarred from the Lord's Supper. The holiness of the Ordinance can be no reason: for circumcision and the Passover were holy Ordinances, yet many Unregenerate Persons did partake of them. Baptism is an holy Ordinance, yet it may be administered to Unregenerate men: the signification of the Lord's Supper can be no reason, it signifies Christ as Suffering for our Sins; the Bread is the sign of his Body, and the Wine the sign of his Blood. So the Water in Baptism, is a sign of the Blood of Christ, yet may be applied to Unregenerate Persons. The sign of Christ crucified is of great use to put them in mind of Christ's Sufferings for us: Its being a Seal of the Covenant is no reason, it is of great use to them to see God Sealing his Covenant. As it is of use for God to declare his Covenant, so to see God Sealing his Covenant: the Testimony that is given to Christ in this Ordinance can be no reason, it is very fit that they as well as others should show forth his Death.

3. Many that judge that Persons should be Converted before they come to the Sacrament, do run into a great fault, viz. they persuade Persons that they are Converted before they are: they are zealous against men's coming to the Lord's-Supper in an Unconverted condition, yet advise & encourage such persons to come under a notion that they are Converted; if persons do but carry civilly & religiously, they think they are Converted, and urge them to join to the Church; hereby abundance of wrong is done; men are greatly hardened in a natural Estate: and they are laid under great Temptation to flatter themselves, as if the bitterness of death were past: this is a means to prevent many men's Conversion; if men are made to believe that they are Godly before they be, that is like to prove a mighty impediment unto their Conversion, they donit lie open to the threatenings of the Word, they think others spoken to, and they pity them; but they are not sensible of their own danger: Joh. 9. 41. Because you say, you see, therefore your sin remaineth.

4. If none that are destitute of Sanctifying Grace may come, than two sorts of Persons that do come should stay away. First, such persons as are in a natural condition, yet have got a confidence that they are Converted: there are many such. Prov. 30. 12. There is a Generation that are pure in their own eyes, yet are not cleansed from their filthiness: But there is no way to keep them from it, the Church cannot keep them from it, because they are visible Saints: and their own Consciences will not forbid them, because they are confident that they are Converted. And Secondly, there is another sort that should forbear, viz. Such Godly men as do not know that they are Converted. If a man be Godly, yet how can he with a good Conscience come to an Ordinance, peculiar to Godly men, when he donit know himself to be Godly: if only Saints are allowed to come, he must know himself to be a Saint, before he can know that he is allowed of God to come. As if a man has power to Sell nothing but what is his own, then he must know a thing to be his own before be can sell it with a good Conscience. Or if a Church have power to consure only Scandalous persons, then they must know a man to be Scandalous before they can with a good Conscience censure him. So in this case, if the Sacrament be only for Godly men, they dont know that they have any right to it, until they know that they are Godly.

5. It is from the misunderstanding of one Scripture principally, that these are afraid to come to the LordsSupper: viz. 1 Cor. 11. There are two expressions in that Chapter that they are terrified with, One that He that eateth & drinketh unworthily, is guilty of the body & blood of the Lord: that is of profaning the Ordinance. And they are said to eat & drink damnation or judgment to themselves: but this unworthy eating is doing of it in a rude manner, as v. 21. For in eating everyone taketh before others his own Supper, and one is hungry & another is drunken. And he explains himself, v. 29. Not discerning the Lord's body; that is, not discorning that bread from common bread. Another expression is, Let a man examine himself & so let him eat, v. 28. But it is not said, Let him examine himself whether he should eat or forbear, but let him Examine himself, & so let him eat. The meaning is, that he must come solemnly to that Ordinance, Examining what need he has of it.

6. The Church is bound to receive men if they be externally qualified, whether they be Godly or no. If men make a profession & are not Scandalous in their Conversation, the Church cannot refuse them. The Apostle still received those that made a profession of the Gospel, Act. 2. 41. & 6. 7. Those that are Saints by calling are to be accepted of the Church, whether they be Converted or not. The matter of the Church are visible Saints: if the Church were only to receive those that are Converted, God would have given them a certain rule, in attending of which Unconverted Persons should be excluded, but there is no such Rule given: Neither is there any external sign, that does certainly distinguish Converted men from Unconverted; the Church is not concerned to see that they be all real Saints, their work is to see they be visible Saints, if they reject such they are to blame.

7. It cannot be an unlawful thing for men to keep the External Covenant. As the visible People of God have a natural power, so they have a lawful power to keep the External Covenant. if they keep the External Covenant they are accepted as a righteous People, Deut. 6. 25. It shall be our righteousness if we observe to do all these Commandments: If they neglect to do any part of the Covenant, they lay themselves open to the judgments of God. God brings War to avenge the quarrel of his Covenant; and this is one part of God's Covenant, Gen. 17. 10. Circumcision is called the Covenant. So this is one branch of the Covenant. It is required in the second Command, That we worship God in that way which he has appointed: and this is the appointment of God, that his whole visible Church do celebrate the Memorial of the Death of Christ, 1 Cor. 10. 17. We being many do all partake of that one bread. And indeed it is the duty of the Church to require all its Adult orderly Members to come to the Lord's-Supper, and it would be very strange that it should be the duty of the Church to require them to come, & censure them for not coming, and yet be their duty to stay away because Unconverted.

8. It is exceeding strange that it should be the Institution of God, that only Converted Persons should come to the Lord's-Supper, and yet no more care taken that that Institution should be attended. If it were God's will that no Unconverted Persons should come, it is much that he does not charge his Church to use their utmost endeavors to discover Secret Hypocrites, and to keep them out of the Church, and that he donit command them to pluck up all the Tares that they can discover among the Wheat; as was proposed, Mat. 13. 28. And is it not much that he does not charge Unconverted men, not to meddle with those holy things? & tell them that they must content themselves with Praying & Fasting, and Hearing & being Baptized, but proceed no further: but we find no such injunctions in the Scripture.

9. We have no cause to wonder to find some Divines of our own Nation, and some of other Nations to deny that the Supper is a Converting Ordinance. I find Wendiline, a great Divine in his disputations against the Lutherans acknowledging again & again, that the Sacraments may instrumentally begin Faith in Adult Persons; & in another place, saying, That the Sacraments of confirmation; he means the Passover, and the Lord's-Supper may organically begin Faith. Yet there be a great many Divines that do deny this. But this is not to be wondered at, seeing they hold, That Elect Infants that have faederal holiness, have at the same time the internal grace of Regeneration. Thus Voetius Statu. Elect. Unte. Conv. And he says, That Dr. Burgess does prove by many Divines, that Elect Infants have an initial & seminal Regeneration upon their Baptism; if it were so, no doubt but their actual Conversion would be in early days, before they come to that Age, when persons are wont to be admitted to the Lord's Supper.

10. No Christian Country does neglect this Ordinance no we do in this Land. In our own Nation at home, so in Scotland, Holland, Denmark, Sweedland, and among the Protestants in Germany & France, they do generally Celebrate the Memorial of Christ's Death. This Country is singular in neglecting of it. About Forty years past, there were a Multitude in the Country, Unbaptized: but that neglect was taken into Examination, and now there is an alteration in that particular. But to this day there be Four to One that do neglect the Lord's-Supper; as if it did not belong to them to magnify God upon the account of the Work of Redemption. We are a People that pretend high in Religion, but indeed we fall short of other People in the very Form of it, and donit come up in our practice in this particular to many other Churches.

11. The general neglect of this Ordinance is a visible denying of the Gospel. Christ has threatened to deny them before his Father, that do deny him before men, Mat. 10. 33. And the neglect of this Institution is a visible denial of Christ. Our business at the Lord's Supper is to Celebrate the Memorial of Christ's Death, & to give our Testimony to the Gospel: 1 Cor. 11. 26. As often as ye eat this Bread, & drink this cup, ye show forth the Lord's death till he come. They therefore that do neglect to do this, do with-hold their Testimony. They act as if they did not believe the Doctrine to be true. What construction can be put upon it, but that they are unconcerned to give their Testimony to Christ, and question the truth of the Gospel; it is an open reproaching of Christ, & a visible contempt of the Gospel? This neglect has a great tendency, to strengthen & confirm others in their Infidelity; for they act as if they did not believe it. And many Children when they are reproved for their Infidelity, have that excuse for themselves, That their Fathers and Mothers do not believe the Gospel.

12. The neglect of this Ordinance is one great cause of God's Judgments. We are under sorrowful dispensations, and have reason to conclude this neglect to be one especial cause of them. There be indeed abundance of Moral Evils in the Land, that do provoke God to anger: but generally when God brought Judgments on Israel, it was mainly for corruptions in Worship. As we may not introduce Ceremonies of men's Invention, so we must not neglect Ordinances that are of Divine Institution. Neglects of Worship bring destroying Judgments: Exod. 5. 3. Let us Sacrifice to the Lord our God, lest he fall upon us with Pestilence, or with Sword. Let men have what pretences they will, yet those pretences will not excuse them in the neglect of God's Ordinances. God donit allow men to be scared out of his Worship. But I do judge that the generality that do neglect it, do it out of a careless and profane Spirit, and then it is no wonder, if it brings down the Wrath of God.

It is Objected by some against this Doctrine, That if the Lord's-Supper be a Converting Ordinance, then not only such as are Civil & Religious may be admitted to it, but profane & vicious Persons for they likewise need Conversion, & it is pity but they should have all helps to Conversion?

A. 1. That Baptism is a Converting Ordinance, but yet is not to be administered to Adult Persons that are profane: For Baptism is only a Converting Ordinance to the Members of the Church, who are Unconverted. The Hearing of the Word only is the appointed means for the Conversion of others.

2. The Lord's Supper is an Ordinance for the strengthening & exercising of Grace: yet it doth not follow that it is to be administered to Godly men, who are guilty of Scandal, the need that they have to have their Grace strengthened, is no argument that the Lord's-Supper should in that case he administered to them.

3. Though the Lord Supper is a Converting Ordinance, yet it is not to be administered to any profane & vicious men: For it is a Converting Ordinance only to those that it is appointed to be administered unto; viz Members of the Church walking orderly. When Church Members carry Scandalous, there are other Ordinances appointed for their Conversion, in case they be Unconverted.

It is also Objected, That these who were Unclean were not to partake of the Passover, Numb. 9 7 which seems to hold forth to us. That those that are spiritually Unclean in the days of the Gospel, may not partake of the Lord's-Supper?

A 1. If those that were spiritually Unclean might come to the Passover, no reason can be assigned why they may not also come to the Lord's Supper: For the Passover was an holy Ordinance as well as the Lord's Supper; and the Passover ought to be attended in an holy manner, as well as the Supper.

2. The Ordinances of the Old Testament were not Types of the Ordinances of the New-Testament. If the reason why the Unclean might not come to the Passover was to signify that those who were Unregenerate might not come to the Lord's-Supper: of what Edification would that Institution be to the Jews. They did not understand any such meaning, & if they had, it would have done them no good. But the Ordinances of the Old Testament did signify Evangelical Doctrines, which were of great use to the Jews, so this appointment, that Unclean Persons might not come to the Passover did signify, that those who were spiritually Unclean, should not have communion with God in the highest Heaven, but be Excluded out of the Kingdom of GOD.