A REJOYNDER TO Mr. DRAKE, OR A REPLY Unto his Book Entituled, A Boundary to the holy Mount. Which being approach'd, is found ſo dreadfull, that the people do exceedingly quake and fear, leſt they be conſumed.
By John Humfrey Maſter of Arts, and Miniſter of Froome in Somerſet-ſhire.
The Wrath of Man worketh not the Righteouſneſs of God.
LONDON, Printed by F. L. for E. Blackmore, and are to be ſold at the Sign of the Angel in St. Pauls Church-yard 1654.
IT is mans nature, or his fortune, in the turn of Opinions to run commonly toward extreams; for while he ſtruggles to get out of the clutches of an error on one hand, the very force of his own ſtriving, with a little trip of Sathan, letting him looſe upon the ſudden, throws him quite down upon the other. We have very ſad experience hereof in our times, which makes the day of Reformation, between the animoſities and exceſſes of two parties, and the mouth of Separation, to be as if a man did fly from a Lion, and a Bear met him, then going into a houſe, and leaning againſt a wall, a Serpent bites him.
The great unhappineſſe of our dawning Government, next to the laying the ground of our diviſions in her own bowels, has been the entruſting her pious deſigns to the managemen of over-eager ſpirits, who finding no other hold-faſt on the hearts of Godly men, havr preſsed too hard on a Tryal to the Sacramen as if they built alone on this foundation; whereas the divine right of Church-Government ſtands firm on its own baſis, as diſciplin is diſtinct from worſhip. Indeed it is a pious office of thoſe the Holy Ghoſt has made overſeers, to look into the ſtate of their flocks, according to prudence and conveniency, and if they take occaſion at this Sacrament to do part of that office (if they have opportunity) upon theſe grounds, who can gainſay them? And indeed had men held forth in this tryal only a chriſtian prudence, and paſtoral duty, the people would be willing to lay burthen enough on us; but when a power muſt be eſtahliſh'd, cloathed with a divine right, and that urged with the terror and danger of cenſure, and damnation: No wonder if tender Chriſtians, fearing a bondage bringing upon them, riſe up for their precious Liberty; for Chriſtian conſcience, which is the ſeat and tributary only of the infinite God, abhors to become a ſervant of men, and while it trembles at every word of holy Scripture, as ready to be turned with a twined thread, will never be brought to bow, ſtoop, or abate a jot, to all the powers in the World.
A certain Governour of the Jews having ſet up Trophees, covered with Armour and ſuch Ornaments, in honour to Caeſar, the people were all in a mutiny, as at an indignity to their Religion; upon this he calling the chief of them together, points to the Trophees, asking, what they thought they were, they began to exclaim, Images; He ſeeing their zeal, cauſes their coverings to be taken off, and underneath they were stocks of wood; The Jews ſeeing that, were preſently turned, and all their fury huſht into a ſubmiſsion. I humbly judge thus of our Reformation, if ſhe will ſet up her Examination, under ſuch Ornaments, as pretend Divinity, we ſhall be afraid of it as an Idol, but if ſhe would take off the Armour and dreadfulneſſe of it, and let it appear but an humane Ordinance for inſtruction, there are few, happily, but might bear with, or ſubmit to it. If thou be kind to this people, and ſpeak good words to them, and but pleaſe them in this Free Admiſsion, they will be thy Servants for ever.
I do acknowledge the ſpirits of many the moſt holy Chriſtians, have their faces ſet againſt a mixt communion, and I do humbly reverence the many pantings-and breathings of their hearts, after a fellowſhip of the Saints on Earth, as neer as may be to the Church in Heaven, which will ever cauſe it to be no otherwiſe with us, ſo long as any zeal in mens affections ſhall prevail over their judgements; Yet do I tenderly believe, that Chriſts example enclines not their way. Indeed there is no argument ſinks ſo deep in my heart, as to ſee the winding of ſuch inclinations, againſt which I have Chriſts own life alone as ſatisfactory. My Saviour Chriſt was holier than them all, he was the godlieſt man, and the ſweeteſt and humbleſt man that ever breath'd; He never ſayes to any of us, Depart from me, I am holier than thou, unleſſe at Judgement; He never ſpake ſuch a word, I warrant you, in all his life. The most holy, and the moſt lowly, the moſt ſeparate from ſinners, and yet a friend of ſinners. Truly methinks the conſideration of this gracious temper of Chriſt in that meekneſſe of his, and acceſſableneſſe to poor ſinners, enters moſt nearly into the embraces of my ſoul, and claſpings about him, when I acknowledge my ſelf moſt undeſerving all his benefits; Nay, if I may confeſſe my very heart (for ſuch an untoward thing it is) I do more ſenſibly (according to thoſe poor, ſmall, wretched affections I have) love him more for his ſweetneſs of diſpoſition, amidſt the doubts of my condition, than in my beſt aſſurances (they are ſo fainting) for his dying in particular for my ſalvation. We never read of any he turned away, but if they will come quite home to him in ſpirit, they ſhall be welcom to all his entertainments; If they will come but to a profeſsion, he has even ſome love for them alſo, Mar. 10.21. they ſhall not be grudged the benefits of that profeſsion, Whoſoever comes unto me, I will in no wiſe caſt out.
Now that doctrine that has ſo fair a countenance from the holy Jeſus, that goes the way of humility, and tends to peace, which if it may be Religiouſly embrac'd, would have kept us from, and might end our diviſions, and yet do no more harm unto the main, than to forward it, is not unworthy more willing contemplations. There are ſome have thought the World was made by a concurſe of Atomes, I think, if ever the multiform opinions of men, which like thoſe Atomes, fly up and down, about Church Government, do concurre in one, they muſt have their confluence and coagulation at this Ordinance.
It is obſerved of ſome diſeaſes, that the fear of having them does bring them; we may obſerve it here in pious men; the fear of Church-levelling, has leveld us; their own Tenents have ſerved to do it; the frights of our Mother, brings her travel upon her.
There are four principles amongſt us, Epiſcopacy, Presbytery, Independency, Eraſtianiſm. Some are for Martin, and ſome are for Luther; But is Chriſt divided? Might not one Jeſus ſerve all parties? We know the perfect temperament of natural bodies is of the four Elements; and it may be in our Government, if the prime qualities of either of theſe were well diſputed and allayed, they might unite, and educe a form of the richeſt extract for our mixt Churches.
When Herod, to his great renown, promiſed the people, to re-edifie the Temple, and was beginning upon it; they came and beſought him by all means to forbear, till he had provided the materials, and could aſſure them he was able to build it a new, before they pluckt down the old; which when he had taken ſome three years time (if I forget not) to do, then they joyfully went about it, and accompliſhed it. I humbly Imagin, this would have been good policy among us, that the Houſe of our Reformation, while it was building, had been made ready before it was brought thither, that there might not have been heard the noyſe of the Hammer and the Ax, in any of theſe claſhings, while it was rearing.
As for the Presbytery, I verily believe the ſpirit of zeal, and fear of the Lord breathes as eminently in moſt of them, as in any of the Saints on this ſide Heaven. I heartily wiſh their moderation were known unto all men, as their piety; though I doubt not too, but ſome very precious of them gather with us, whilſt others ſcatter abroad; ſome cannot but ſee, and feel, and pity our perplexities. The Lord knows truly what it is that makes the hearts of many ſad that ſhould not be ſad, and ſtrengthens the hands of our ſeparations. For my part otherwiſe, I could be contented to lye in the duſt, for I am nothing, and can let the world know, while Mr. Drake calls Mr. Humfrey one of the number of Core, a Kain, a Deceiver, a boaſter, ſo monſtrouſly proud, that he even takes the judgment ſeat to my condemnation; I thank the Lord, if I may acknowledg my preſent temper, that Mr. Humfrey thinks Mr. Drake a very zealous ſervant of Jeſus Chriſt; and I do adviſe the Reader that the harſhneſſe of his paſsion may not prejudice his cauſe, but that he will embrace the truth whereſoever he finds it, pitying his weakneſs, eſpecially in theſe four particulars.
1. Becauſe the Sacrament is not to be Adminiſtred without the Church, unto Heathen, to convert them to the faith, therefore it cannot tend within the Church to any unregenerate Members ediſication.
2. Becauſe that Infants, Diſtracted, and Excommunicated perſons are not to be admitted, therefore there is the ſame reaſon for all ignorant and ſcandalous perſons; The often repetition of this, is a dead fly in his Oyntment.
3. His manifold unſavory catchings at my words only and expreſsions, which is purſuing my ſhadow, and not ſatisfying my Conſcience, as p. 15. to 21. eſpecially p. 92, 93, 94. which is too unworthy a tender Chriſtian.
4. His ſharpneſs of ſpirit, and ſore language; His words are very Spears and Swords. I muſt confeſs they often wound me to my heart, and make me think ſometimes what profit is there in my wounds? If it will do him any good, he may take the blood of them. O my Saviour! though he get no good in the making, let me receive good in their healing, let me have one drop of thy blood poured into thoſe wounds, and how ſweetly will it heal them! let me find Oylin my good Samaritan, while I fall amongſt them, and thy balm of Gilead under the reproach of Sion.
There is one paſſage I may not omit in his Preſace, When I weigh his looſe Principles with his being ſo favourable to the looſer ſort, it makes me and other to ſuſpect his practices, &c. For my Principles, I hold thus; It is the duty of all Church-members of age to frequent the Sacrament; A man muſt examine himſelf and ſo Eat, he muſt come, and come worthily; If he be not worthy, that will not excuſe him from his duty, he must do both, as in other Ordinances, and there is no eſcape otherwiſe. Mr. Drake holds, If a man be not worthy he muſt abſtain, and that is his duty. Let the righteous judge, if this take effect, which will prove the looſer doctrine. As for his cenſure of my life; let me excuſe him with his own words, p. 2. where he waves it with this reaſon. For who am I, that I ſhould judge my Brother? Good man! he is here afraid to ſin againſt God in the judging of me he knows not; but ſhould he know me in all the ſecrets of my heart, and whole life, from my youth up, Alas! he does not think of me half ſo bad as I do; I am verily, & in my own eys, much worſe than he dare judge of me (to wit, in his ſober, not raſh, indgement.) I heartily beſeech him to ſpend as many prayers unto God to make me better in his ſight, as he has done words to make me vile unto the World; and that while he ſays unto my Soul, Bow down that I may go over, I may lay my body as the ground, and as the ſtreets, and let him go over.
Now as there are ſome of theſe, who are precious and godly, may be diſpleaſed, for which I am ſorry; there are others, with whom my Book, or ſubject of it, has found acceptance. I find 4. ſorts of them.
The firſt, are a humble lowly ſort, that love to ſerve God, and be quiet; that follow their ſtudies and devotions in a ſtill voice, and make no more noiſe of Religion, than a ſigh can do, and the ſoft droppings of a tear; Theſe can meet no body, but they are ready to bleſſe God for them, as ſeeing ſomething in them, that makes them eſteem them better than themſelves; They can think every one penitent, when they come to the Sacrament, as they are themſelves. When Zeal is ready to ſay, I only am left alone, Humility thinks, there are ſeven thouſand beſides me. Theſe are Nathaniels, true Iſraelites indeed, in whom there is no guile; I bleſſe God for a taſt of ſome ſuch ſpirits, whoſe ſweet encouragements herein, have as it were brought water to the thirſty, and prevented with their proviſion, him that fled.
The ſecond ſort, are moſt of the old way, amongſt which, there may be indeed, too many of the looſer ſort, whom nevertheleſſe we muſt not exaſperate, but meekly admoniſh to repentance, and be contented, with Rebeccah, when we open the well for Abrahams ſervant, not to let the Man drink only, but the Camels alſo.
The third, are part of the moſt judicious, of free and unprejudiced ſpirits; who judge the main body of my Work neceſſary, though mingled with the Authors weakneſſe, and are ready, As the Shepherd taketh out of the mouth of the Lion two leggs, and a piece of an ear, to reſcue ſome parts of it, ſome paſſages, as uſefull, and fit for better Meditations: Even as amongſt thoſe Votaries, that were met withall by Iſhmael, and about to be put to death, there were found certain of them, ſaying, Slay us not, for we have treaſures; ſo they forbare, and ſlew them not among their brethren.
The fourth and laſt ſort, to whom I owe moſt, are many unſatisfyed doubtfull Chriſtians, either through tenderneſſe of conſcience, or ſearch of underſtanding, while the former, poor ſouls! look in their hearts, and find ſome good deſires, but not a prevalency of reſolution in them; while they feel ſinne, and a love unto their ſin, and yet a hatred of that love; while they have ſome ſigns of grace, and want others, no wonder they ſo greedily embrace the Sacrament as a means to beget that in them, they are in doubt of, or elſe must come upon their certain ruine. I muſt confeſſe it is a notion has enter'd my heart, and runs through this Book; Let the poor ſinner come, as condemning himſelf, and apply Jeſus Chriſt in the ſenſe of his condition; Let him come with a rope about his neck, for our King is a merciful King. If we would judge our ſelves, we ſhould not be judged, 1 Cor. 11.31.
For the latter, the wiſe and more piercing, as they may not be ſo ſtrict in their apprehenſion of this ſolemnity, they do mainly enquire into the nature of grace; how the Spirit works it, by way of moral Swaſion only, or Infuſion, and that at once, or by gradual preparation; they know not whether ſpecial grace differs from common any otherwiſe, than the ſame ſeed caſt in divers grounds, in regard of root and continuance; and conceive this Ordinance with others, to be means and helps for the rooting of it, or for the begetting thoſe farther degrees, which make that grace, that before was not, to become ſaving, and ſo they can allow a proportionable latitude in their admiſsion. It was the famous Tyranny of one Procruſtes towards ſtrangers, to lay them in his own bed, and if they were ſhorter, to ſtretch them out to the length of it if longer, to cut them ſhort to his Stature. I heartily bewail the extream rigor of too many of thoſe we hold Orthodox, that would have all other judgments cut even with the model of their own, eſpecially in theſe firſt effectual workings of Gods Spirit, which are ſecret to reaſon, various in experience, and unſearchable; as to the way and means whereof, Jo. 3.8. there is none may limit him. For the Bed is ſhorter than that a man can ſtretch himſelf on it, and the coverings narrower than that a man can wrap himſelf in them.
To conclude, There are two kind of Readers into whoſe hands my lines will come, my bare Readers, or my Iudges. For my bare Readers, I do heartily fore-warn you, not to truſt to my judgment, but to ſtay and ſee what others will write of it, counting of me only as one that have propoſed your minds, that you may be ſatisfied. In the mean while, I beſeech you Brethren, in the Bowels of Chriſt, be ſubmiſsive to your Paſtors, and grieve not the more knowing and pious ſouls of thoſe, that ſo indulgently watch ever you. For my Judges, I only wiſh them to be moderate, unprejudiced ſpirits, and humble men, and I ſhall ſubmit unto their cenſures. If I have built Wood, Hay, or Stubble, on Chriſt the foundation, let my work be burnt, but my ſelf ſaved; I ſacrifice it to the flame, where it ſhall dye, though Truths malefactor, yet a Martyr, as to the innocency of my intentions, and to teſtifie my repentance, turn to aſhes.
Sect. 1THere is a poor Book of mine got into the Preſs, about the Sacrament, little in its bulk, leſſe perhaps in its worth, and leaſt in its Author. It hath pleaſed one of a Reverend title, to take ſo much notice of it, as to vouchſafe me a confutation. I humbly think my ſelf to be engaged to him for his labours, though his language is unacceptable, and grievous to my ſpirit. I muſt confeſſe it is not ſatisfactory to my judgement, yet muſt I thank him for his good will at leaſt, and charitable intentions. I perceive ſome of my friends are ready to look on his work only as a piece of ſpite, and product of paſſion, and have adviſed me to return him my ſilence, as an anſwer to fit him. But when I ſeriouſly look into my own thoughts, I find not my ſelf ſo2 ſlightly affected; and to ſpeak freely, ſeeing I know him not, I rather judge it to be out of zeal, though overborn indeed too much with ſome diſtemper, that makes him ſo hot and deſperate in his Exceptions. He is afraid that the temper of my Book, which is free and hearty, is ſo ſuited to the ſpirits of honeſt people, that it will draw them after my opinion, which he judges to be dangerous, and may do hurt to them, and therefore labours (in his diſcretion) to deface in it, whatſoever has but the appearance of humility, or ingenuity. A man may be more froward many times, than wiſe. As for the many revilings then, wherewith he ſo often bleſſes me, in the ſcatterings of his indignation, I profeſſe they move not me ſo much (though they grieve me too bad otherwiſe) in regard of the diſgrace, for I am beneath it, as they they do pleaſe me in two reſpects, 1. That this zealous man, I count, is ſo much the more in my deb•, which I deſire him to pay for me at the throne of Grace. And2. That if I ſhould be in any error, (which the more I doubt, the leſſe I know) here is ſome ſalve for it, to heal it in others, and expiate in me. For this cenſure, I truſt in the kindneſſe of my Saviour, ſhall be all the puniſhment he will lay upon me for my failings ▪ and while I receive my evill things here, I ſhall hope for my good things to come, where my reproaches ſhall be turned into a reward, and the Book my Adverſary has wrote against me, be bound to my ſhoulder, and made a crown to me, by being ſanctified of God for a furtherance to his mercy.
When I read Mr. Drake at firſt, of all his expreſſions,3 it was that Text, Ez. 13.22. that went to my heart: Methinks I could almoſt wiſh I had never been, rather than do any hurt to the Church of God; and it were better a mill-ſtone were about the neck of my Book, than that it ſhould offend any of Chriſts little ones; for though I were thrown into the Sea, thy mercies, O Lord, is even there alſo! This made me look the narrower within my own breaſt, to ſee what token the Lord would ſhew me for good: Methinks I alwayes ſee much infidelity ſwimming over my heart, which may give ſome riſe, and ſecret occaſion of my overpity to ſuch perplexities I perceive in many about the Sacrament, when others can rejoyce to ſee their pious tears, and lay more ſtrictneſſe on it; I do ever ſuſpect the worſt by my ſelf: Now while in my addreſſes unto the mercies of God, and all thoſe billows of my ſoul that beat me to this ſhore, I found nothing lay ſo deep at the bottom of my heart, which kept me in ſome weeks ſuſpence, as the making my account hereof at the great day; I bleſſe the Lord for ſome refreſhings amidſt my ſorrows, perſwading me, that there is ſome true fear of God in my inward parts, though evil be preſent with me, Ro. 7.21. which I think once wrought in me in the days of my youth, if I remember right the love of my eſpouſals, when I was going after him in a Land not ſowen, but ſince have been ſtraying in a wilderneſs of ſin, wherein I were loſt without his mercy. O Lord, if in reading thy ſervant Drakes Book,〈◊〉have not feared thy righteous judgement more than mans, and been more troubled about4 the good or hurt of mens precious ſouls, than the regard of my name, let my honour lie in the duſt, and my ſoul in aſhes; Let my repentance be conformable to my ſin, for it is great, O Lord, even where I ſee it not, and may be greater, in being hid from mine eyes till others find it: for as for thoſe many paſſages, wherein I am accuſed of pride, and cenſoriouſneſs, Thou knoweſt my conſcience is ready to acquit me, yet will I not acquit my conſcience, which may take part with my ſinful nature, but deſire thy mercy to clenſe me, and it, from all my ſecret, as known corruptions.
For the making my Apology, or defence againſt my Oppoſer, I ſhall humbly crave the liberty he has taken, not to trouble my ſelf too much about it. Tis true, ſome bid me give him no anſwer, His language deſerves no anſwer, but yet he ſhall have as good a one as I can give him. I ſhall only requite the freeneſſe of his words, by being as fre•from tying my ſelf to any ſmoothneſs of ſtile, or form of language, but what comes eaſieſt to my thoughts; wherein I will deliver, as God aſſiſts me, my very heart in this controverſie, being ready even to fall down and beſeech a tenderneſſe of ſpirit, in the undertakers thereof; for I am quite over whelmed with the fears that have got within me; On one ſide, leſt I ſhould hurt the Church of God; On the other, leſt I ſhould not endeavour the healing of the hurt, others I judge) have made, in the daughter of my people. It would be ſad to me, to make others ſad, though they ſhould not be ſad, if I did not make ſome rejoyce, that ſhould rejoyce. But it5 is much ſadder to lie under fears, we ſhould not fear, and have the bones broken, that ſhould not be broken. I have ſeen the teares of friends, I know the difficulties of ſome ſpirits, and my own ſcruples, and I do fear, there is no ſoul deeply tender, and doubtfull of his condition, can ever ſolidly have peace at this Sacrament, unleſſe it be allowed a means of Grace to examining Chriſtians, that find as yet they ſavingly want it. They came to the pits, and found no water, they return with the veſſels empty, and were aſhamed.
Before I begin with Mr. Drake, it will be requiſite to conſider in the way, how he is pleaſed to judge and deal with me, as if my whole book were only in oppoſition unto them, whom it leaſt thought of in many parts of it. Thoſe whom it orderly concerns, are, 1. All tender Chriſtians in general aggrieved about this Ordinance. 2 In particular, the more ſcrupulous, that wholly neglect to adminiſter or receive, only for want of diſcipline; which I take, is doing evil that good may come of it, whoſe diſallowance is just. 3. Weak Conſciences, made ſo by others ſtrictneſs, that judge the Sacrament defiled to them, if they eat with any but the Godly; I have ſeen ſome experience hereof, I pity. 4. The more heady zealous Chriſtians, that cannot be quiet without ſeparation. 5. Then in the laſt place, it is againſt any forms to be ſet up as neceſſary to our worſhip, which is but arbitrary and prudential, leſt it bring a burthen on ſome Conſciences, which like the poor, willing, humble Camel are even ſtooping on their knees to take6 upon them. Now a right diſtribution only of my Book, in the ſeveral paſſages to theſe ſeveral perſons and comportments, will turn the body of it ſo aſide to the blows of my oppoſer, that the moſt part of them may paſs by empty, and do it no harm. For thou Lord, art a ſtrength to the poor, a ſtrength to the needy in his diſtreſs, a refuge from the ſtorm, a ſhadow from the heat, when the blaſt of this terrible one is but as a ſtorm againſt the wall.
Now to come towards the work; In the entrance of Mr. Drake's Book, I meet with a cenſure; I am ſorry to ſee it. I will not ſay it is a piece of childiſhneſs or incontinency, in a man of his title, nor that it is a mark of modeſty in the forehead of it; but I do think that while he is ſo forward to be known among the Elders in the Gate, the more humble of his brethren are ſo aſhamed for him, that they may afford him Scarlet in their bluſhes. I could have wiſht him firſt to have ſpent a few leaves in a due examen, that a conviction might appear before his ſuſpenſion, which might have cooled him a little perhaps; even as the Romans were wont to bind up their inſtruments of puniſhment into bundels, which they called their Faſces, that the wrath and paſſion of the Magiſtrate (before whom in honour they were carried) might be aſſwaged ſomething in their giving judgment, while the Lictors were unbinding them.
After the Frontiſpeece, to omit the Preface, he begins his four firſt pages with a quarrel at the Title of my Book, An humble Vindication, &c. and then produces four paſſages for the7 World to judge of them, whether they ſavour not of pride, &c.
Anſwer, I am content, let the World judge, and think upon Chriſt; It is no wonder he cannot find in his heart to afford my Book its due Title, that is a going about to crucifie it. However, if any pious men are offended at me. I think it ſafeſt to crave their pardon, profeſſing in the preſence of God, that there was not one of theſe paſſages that came from me to my utmoſt memory, with the leaſt bitter reflexion upon any, but were the meer harmleſs daughters of invention; nevertheleſs, if the Mother be froward, the Child muſt do ſo no more.
And now I appeal to every godly heart; to take off from me, as to their aſſent, this raſh Cenſure, ſeeing there is none can be judge or witneſs herein, but God and my conſcience, who as to theſe particulars do clear me; yet though I know nothing by my ſelf herein, but my own fears, am I not juſtified, for there are many others may condemn me, without flying to his mercy. If my heart had not warmth, or zeal enough for ſome paſſages, nor eſtabliſhment for others, nor worth enough to ſuffer ſome things in my Prefacer. Forgive, O Lord, the iniquity of thy ſervant, who is more aſhamed of his ſinne, than to confeſs his ſhame, which none eyes ſee, but thine. And let not theſe ſcruples of my weak ſoul come in deriſion, but let me be contented yet to become more vile, while all applauſe of men, and vainglory, fall down at thy feet, and give up the ghoſt unto thy glory.
Sect. 2PAge 5. He comes to my Text. Mr Humphrey's ſubject is Free-Admiſſion, his ground is Mat. 26.27. with Mark 14.23. Chriſts precept, Drink you all of it; and example, in admitting Judas.
Anſ. Sir, I acknowledge it, this is my ground, and it is holy ground, while I ſee the prints, and kiſſe the footſteps of my Saviour in it. Againſt this, he firſt lays down reaſons, that Iudas did not receive, and then ſuppoſing he did, that it is not a ſufficient ground for my admiſſion. I will anſwer both; his Reaſons are five that he did not receive.
1. Becauſe Chriſt knew him to be an hypocrite, reprobate, &c.
Anſ. Compare this with p. 9. and It was not fit, ſayes he, Chriſt acting as a Miniſter, nay, he could not p. 11. be both judge and witneſs, &c. Note it, and put them together; in one place, Chriſt cannot give Iudas the Sacrament, and in the other, he cannot deny it him.
2. Becauſe Chriſts blood was ſhad for remiſſion of their ſinnes that received.
Anſ. And not for our ſins only, ſayes one of the Receivers, 1 Jo. 2, 3. but for the ſins of the whole World, and ſo for Iudas. Both theſe come under the point of Univerſal redemption, which we may ſafely hold, as to the viſible Church, ſo far as reaches to the tenour and tender of the Conditional Covenant, though not of the Abſolute, or Election.
3. Becauſe Chriſt promiſed to drink Wine in his Fathers Kingdom with thoſe that received.
9Anſ. But it is not ſaid with All of them. This reaſon is as good as Didimus's Chriſt did not appear to his Diſciples, becauſe he alſo was not with them. Who knows not that a thing may be predicated of a company in general, which yet is not applicable to every individual, as in 2 Theſſ. 1.3, 4. with 2 Theſſ. 3. 11-1 Cor. 1.5.7. with 1 Cor. 3.3. & c? which likewiſe reaches the ſecond reaſon.
4. Becauſe Iudas Went out, Jo. 13.30.
Anſ. The Margin of your Bibles upon the firſt verſe, points you to Mat. 26.2. that this Supper was two dayes before the Paſſeover, which I have ſtood upon; yet will not be the more confident, becauſe he is ſo ingenuous not to diſprove it. I ſhall here only take notice (that no juſt offence may be taken if I ſay, ſome men bear a good will to this opinion) how for the excluſion of Iudas, the moſt make a Dimiſſory Supper, after the Paſſeover, wheras ſome can find in their hearts (whom he approves) to have a Common Supper before, to do it for them. But how unlikely is it, ſayes our Godwin, when they had a whole Lamb to eat between twelve of them, that they ſhould have beſides, one, or two other Suppers?
5. Becauſe all Chriſts gracious expreſſions were allayed with exceptions while Iudas was preſent.
Anſ. What, All? Did Chriſt never ſpeak graciouſly to Iudas amongſt the reſt? Pray ſee at leiſure; and as for thoſe Texts of Io. 6.10. Io. 13.10. he compares with the paſſages at this Supper, I ſhall ſay as Ioſeph, It is not in me, God ſhall give an anſwer to theſe10 texts in peace. In the firſt, Chriſt tells them, Iudas was a devil, yet ſayes he, I have choſen him. In the other, he ſays, All of them were not clean; he ſpake it of Iudas, yet he waſhes his feet. So here he tels them he will betray him, yet communicates with them: See how ſweetly my adverſary makes for us. So gracious is the temper Jeſus Chriſt, he refuſes none ſo far as they come into him, in reality, or in profeſſion.
And thus having anſwered Mr. Drakes five reaſons, which, p. 5. he tels us ſeem to him very weighty and convincing; Now you ſhall have Mr. D. himſelf anſwer them, p. 97. Iudas being 1. An Eminent Profeſſor,2. A very knowing perſon,3. Not legally convinced of ſcandal, I do not ſee how he could be denied the Sacrament. If he ſee no reaſon why he ſhould be denied it, his firſt reaſon then, Chriſt knew him to be a Hipocrite, (depending only on this ground, that he might not be admitted becauſe ſuch) is no reaſon; and his other four no reaſons; but in effect he does as good as tel us thus. There are reaſons indeed brought to prove that Judas received not the Sacrament, but for his part he can ſee no reaſon in them.
Pag. 7. He reckons up many Authors (quoting Gelaſpi) for this opinion; to which I Anſwer, as the Philoſopher being perſwaded to believe in the God Neptune, by one ſhewing him thoſe many votive tablets were hung up to him in memorial of thoſe that had eſcaped Ship-wrack, anſwered, but where are the relicks of all thoſe that were drowned? So ſay11 I, the Reverend Gelaspi reckons up here theſe Authors that were of opinion, Iudas received not the Sacrament, but what are theſe to all them, that were of opinion he did receive it? I reverence Mr. Gelaspi, I reſpect Mr Drake, I much more reverence thoſe many Authors, but I do not value them at the rate of Saint Mark, or that one text, They all drank of it.
But All he ſays, p. ibid. is put for all preſent, and twelve for eleven, quoting for it 1 Cor. 15.5. where it is ſaid, he was ſeen of all the twelve, by Roundneſs of number.
Anſ. If All be put for all preſent, then it is put for the whole twelve, for the twelve ſate down with him. But that twelve ſhould be put for eleven, I think there is none that can but tell twenty, will believe him. His argument is this, becauſe twelve is put for eleven, when there was but eleven, therefore twelve muſt be put for eleven, when there was twelve.
Page 8. He cannot but acknowledge the force of Saint Luke 22.21. where you may ſee how eaſily one text can confute ye, his five Arguments, and ſix and twenty Authors. Behold the hand of him that betrayeth me, is at the Table. He Anſwers, 1. Iudas might be preſent, and yet not receive, but this he Won't ſtand upon. Alas! what pity tis, which would ſtand him in ſo much ſtead and he cann't make it good,2. He is very peremptory, that S. Luke Writes per〈…〉〈 in non-Latin alphabet 〉who was not preſent as Matthew was, &c.
Anſ. Though Luke was not preſent, yet was he guided I believe by the ſame holy Spirit, that knew what he wrote. And pray look on12 Matthew and Mark, both, we find this ſtory brought in with the Copulative And, And as they were eating, And as they did eat, which manifeſtly conjoyns theſe two things together, to wit the giving the Sacrament, and telling of Iudas treaſon, at the ſame Supper. Matthew and Mark may be true, whether Luke write〈…〉〈 in non-Latin alphabet 〉, or no; but Luke can never be made true, unleſs Iudas hand was at Table, what Table? the Lords Table, the Supper, where was the Lords Supper, in the foregoing verſes. Although the Scripture ſometimes puts a whole ſtory after another, which in order of time was before it, yet where ſhall we find ſuch an Hyſterologie, as takes a peice of a former ſtory, and joyns it to another, as a part of it, to which if it be taken to belong, it becomes a manifeſt falſhood? we will not abate one jot or tittle of the truth of St. Lukes Goſpel.
P. 9. But ſuppoſe Iudas was preſent, and received, 1. The Apostles ſcarce ever ſuspected him, though diſcovered.
Anſ. What then? It is manifeſt by this, that Chriſt and his Diſciples did not judge it neceſſary, to look into Iudas, to find out whether he lived in any known ſin. They examine themſelves, and ſay, Is it I? Now how will Mr. Dake's trial, that is a means to vex hypocrites (as he words it) by prying into others, and uncaſing them, p. 49. & 117. be ſutable to this humble temper of the Diſciples, and practiſe of Chriſt?
2. Iudas had not yet actually betrayed Chriſt, and it is abſurd to puniſh any for a future ſin.
13Anſ. Compare this with p. 102. where he tels us the rule he goes by, and keeps men away (he ſays) to prevent ſcandal, alſo the ſin of the unworthy receiver, who would elſe murder Chriſt, &c. Mark it, Chriſt may not keep away Iudas, becauſe he had not actually betraid him, but Mr. Drake muſt needs keep men away for fear they ſhould betray him. It is abſurd to ſuſpend any for a future ſin, and yet he ſuſpends all, to prevent the ſinne they have not committed. Nay, this ſuppoſal only of a future ſinne, is the very ground of his Excommunication, when he debars them nothing but actual receiving in any ordinance.
3. Christ acting as a Miniſter, It was not fit, It would have been an ill preſident, &c.
Anſ. I am ſorry to ſee, that prejudice, and intereſt of opinion, ſhould ever raiſe men to this high degree of imagination, That it was not fit for Jeſus Chriſt, the great Maſter of Diſcipline, to take ſo much power over his Diſciples, as the Presbytery over their Congregations: This is a ſad paſſage, to ſee what a fluce this man has opened to let in the ſtreams of contempt come in upon them.
It is far otherwiſe with us, ſeeing none are ſuspended, but 1. ſuch as ſuſpend themſelves, by refuſing due trial.
Anſ. I will ask him, Suppoſe a religious man, nay, ſuppoſe twenty, upon grounds of conſcience, or prudence, will not ſubmit to his Trial, yet offer themſelves at the Sacrament, Dare he refuſe to adminiſter it to them, and knows nothing elſe by them? If I ſhould do ſo, ſeeing I am call'd to ſpeak my conſcience, I14 ſhould fear it were a ſin. Alas Sir! Will you not let men ſerve God, and ſave their Souls?
2. Such as upon trial are found unworthy, &c.
Anſ. But I pray, have you any thing firſt to allege againſt them? If you have not, how will you bring them to trial? If they come willingly, and you find them unfit, and ſo ſuſpend them; then you go about to puniſh them again for a future ſin. The truth is, if you are really ſo tender in this buſines, you may repair to your people in that humble way of admoniſhing them with tears, and from houſe to houſe, Acts 20.20. I ſay not you are bound to this, de jure, that you neceſſarily ſin elſe; but de facto, I think it might be done with more profit (if that be all you intend) and good will, as unto them. I would rather allow you twenty Elders to watch over, and inſtruct men for the Sacrament, than two only to turn away any from it.
P. 10. He argues Contra; None of the Apoſtles were ignorant or ſcandalous; therefore Iudas and their receiving cannot warrant any ſuch others.
Anſ. This is not true; for indeed we ſhall find both ignorance in the Apoſtles, and ſcandal in Judas. Here the Lion and the Calf are down together, and a little Child may lead them.
For the diſciples ignorance, it is manifeſt; The true ſaving knowledge of remiſſion of ſin, lies in Chriſts reſurrection, Ro. 4.25. 1 Cor. 15.17. but they were ſo wholly ignorant even of this grand point, that they knew not the15 Scripture that he muſt riſe again, Io. 20.9. Nay, what think you, if they underſtood not the point of his death neither? Judge impartially, what knowledge could they have, at, and of this ordinance, if they conceiv'd him not as crucified, 1 Cor. 11.26? Now I pray compare Mark 9.31.32. Lu. 9.44.45. with Lu. 24.7, 8. and it is ſaid plainly, They underſtood not the things Chriſt taught them about his death, and remembred them not till he was riſen. Adde hereunto, we find no mention of the Sacrament, or forewarning of Chriſt, before the inſtitution; ſo that whatſoever they did underſtand of the nature and uſe hereof, it was only what the preſent words did afford them. From whence we may reſolve, that though people are but little knowing even in ſome fundamentals, and have but a rude implicit faith (I mean the word orthodoxly) and good affections, they may be admitted to this Supper; and I think moreover, that our preparation Sermons, and preſent Exhortations (which ſhould be about the main) with our prayers and ſolemnity, may clear our own ſouls in this pattern of Chriſt, as to the ſufficiency of their inſtruction, for edification; though where prudence directs to more, if without bondage, I humbly commend it.
For Iudas ſcandal be pleas'd to look in Mat. 26.2.14, 15, 16. Mar. 14. 1 — 12. •nd you find it apparent, that Iudas made his bargain with the high Prieſts about betraying Chriſt, two nights before the Paſſeover, ſo that, that line of his where he ſayes, Judas had not yet betrayed Christ, any more than Peter had denyed16 him, is a very untruth; And as for the knowledge or divulging of it, Chriſt himſelf did (I think more than once) reveal it. But now, if there had been any Examination requiſite, as Mr. Drake pretends, about their viſible worthineſſe, to ſearch whether any of them liv'd in a known ſin, would not Chriſt have been as exact in doing his Miniſterial duty, as this Man? Could not he have ſent but two of his diſciples unto the Prieſts to find him out, and witneſſe againſt him, and might not Iohn and Peter (who call themſelves ſo) ſerve for Elders? And I pray now, is it viſible worthineſs upon trial, or viſible memberſhip, that Chriſt went by in his admiſſion? You may even pity the lamentable caſe he here has brought himſelf, that he has nothing to help it, but confeſs, Tis true, Judas had betrayed Chriſt in purpoſe, and compact already, but Chriſt charges him not with that, but foresels his actual treachery; that is, Iudas indeed was actually a ſcandalous perſon, but Chriſt did not charge it on him as as bar to his admiſſion. He did not, that were enough, therefore it is not neceſſary. Yet farther, I pray take notice of the words in Matt. 26.24. Lu. 22.22. and they are ſpoken in the preſent tenſe, we muſt not yield a jot of the truth and purport of Chriſts words, when Chriſt ſayes, One of you ſhall betray me, and Verily the Son of man is betrayed, they are both true and about the ſame treachery; Shall, as to the apprehenſion, and Is betrayed, as to his fact paſt in his agreement, which is ſaid therefore (while Chriſt will yield to it) to be in effect done. What is here wanting now, but an17 opening this, and proceeding againſt him? and yet in the very nick he leaves it, Is not our cauſe plain? Beſides, what man will not judge, that Iudas treaſon (which Chriſt tels them of) conſiſted in his contrivance, bargain, taking money, and ſelling Chriſt, as actually, as his comming with the Officers into the garden? So that it will be in vain to ſtrive againſt the truth: If Chriſts example herein be a ſufficient rule for our walking, we muſt be content, and willingly embrace the humble peaceable way of Free-admiſſion.
P. 11. He only repeats the queſtion, Whether Judas ought to be ſuſpended? (for as for St. Peter, he wrongs him much, to joyn him with Iudas, ones ſinne being by deſign, and already on foot; the others, un-imagined before, and meerly out of preſent infirmity,) and he anſwers, No. 1. Becauſe his ſinne was not committed. Anſ. I ſay that is not true, unleſſe Iudas ſelling Chriſt, be no ſin with him. 2. Becauſe Christ could not be both witneſſe, Iudge, and Executioner, &c. which we had before, and again more fully, p. 90. Christ as a Miniſter had no juridical power, to turn him, or any away, &c. Nor any, it is bravely ſpoken; you may read forwards, and the ſum is this; The Lord Ieſus could not turn away Iudas from the Sacrament, becauſe the Presbytery was not ſetled. Selah!
He that at the great day ſhall be Iudge and Party, and tels us Io. Though I bear witneſſe of my ſelf, my witneſſe is true, that is, is both Witneſſe and Party, may, I hope, be both Iudge and Witneſſe, without abſurdity.
18As for the queſtion, Whether he acted as a Miniſter, or Mediator? it is vain; for he acted as both. He could not inſtitute an Ordinance for his Church, but as he was Head and Mediator, nor could he adminiſter it, but as a Miniſter; the ſame numerical actions were both the inſtitution, and the adminiſtration. So that, let us but look theſe paſſages full in the face, and fix wiſtly on them, they are quite out of countenance, and I ſhall need no more to put this man to a mild rebuke, than the gracious words of our Saviour Chriſt; The ſervant is not above his Maſter, nor the diſciple above his Lord; It is enough, that the ſervant be as his Maſter, and the diſciple as his Lord.
As for Chriſts temporal refuſing to condemn the Adultereſſe, it is impertinent as to this his Eccleſiaſtical command, inſtitution, and example. And for his adminiſtring only to Miniſters in an upper room, it proves we may ſo adminiſters; too, if need be; as his admitting Iudas, proves we may admit of our Chruch-members; but if he argues therefore we muſt do no otherwiſe, here is a clear negative from an affirmative, which is no conſequence.
Whereas therfore he tels us in the iſſue, State the caſe aright, (when he plainly ſtates it wrong as to Iudas fact) Mr. Humphreys has made a wide and wild inference, and intreats him to take a more pertinent Text, or elſe he ſhall ſcarce prove himſelf, as he is ſtiled, a Maſter of Arts. I do appeal to mens hearts, whether as they are inclinable to Iudas receiving, they find them not generally, ſtanding or wavering to this Free-admiſſion. I ſhall quote19 onely our learned Hammond, Prac. Cat. mihi. p. 334. where asking the queſtion, What we gather from this circumſtance of Chriſts admitting Iudas? anſwers, That thoſe that are Chriſtian profeſſors, may be lawfully admitted, though their hearts are full of Villanie. They indeed, he ſays, are to repent before they come, but it ſhall be no ſin to the Miniſter, or Communicants. So that, for the ſufficiency of my ground, you have not only (pardoning ſuch dulneſſe) the opinion of a Maſter of Arts, but a Doctor of Divinity; and if you look into Mr. Prynne (that worthy Gentleman) a bunch of Fathers, They All drank of it.
Sect. 3MY text or ground being cleared, we come to the ſtate, or meaning of my queſtion.
P. 12. For the managing his cauſe, Mr. Humphrey premiſes,That in the Church God hath ſet up his Ordinances, of the Word, and Sacrament: Of theſe Ordinances ſome are capable, and ſome uncapable; Thoſe that are uncapable, are either ſo by nature, (as Infants, and diſtracted perſons) or the Excommunicate, and no others, &c.
Before I paſſe, for the fuller opening this, I muſt deſire you to conſider theſe particulars;
1. I ſay Within the Church, in oppoſition to Heathen, becauſe it is Church-memberſhip (limited only with this capacity) I hold, that give; our right to this Ordinance, as other20 outward privileges. The Sacraments may be conſidered Preciſe, preciſely in themſelves, and it is Church-memberſhip, I ſay, or an external Covenant relation, that ſuffices to the validity thereof; or Complexè, complexly, with the intire fruits and benefits of the Covenant, and ſo indeed there is no leſſe than a juſtifying faith required for the obtaining of them. Our queſtion, truly, is not concerning what is neceſſary in order to other ends to the Receiver, that he may be ſaved, (ſo final perſeverance is neceſſary) but what is neceſſarily antecedent to the external Sacrament. And between theſe two, A Covenant relation viſible, and truth of Grace, which is inviſible, there is no middle thing in the Scripture enjoyn'd for the rule of our admiſſion. A viſible member of the Church, and a member of the viſible Church are but the ſame.
2. I explain thoſe that are uncapable in the firſt ſenſe, in ſaying, by nature, and, that can diſcern no meaning hereof; (as I have added) which I do cleerly to diſtinguiſh, Infants, the diſtracted, and natural fools, from the barely ignorant of age, who are capable to learn, and having the preſent means of knowledge, if it be not ſufficient herein for their edifying, it is meerly their own fault, and upon their own account. And there are two plain reaſons for the diſtinguiſhing of theſe, as to this Ordinance, wherein the body of the Lord is to be diſcerned; Firſt, Becauſe this very diſcerning cannot be the duty of the former, who are naturally uncapable, it being an undeniable rule thus far, Nemo tenetur ad impoſſibile. And21 Secondly, Becauſe ſignes cannot work upon the un-intelligent (which they wholly are) to receive any Real effect by them. It is otherwiſe with the latter; for, 1. It is their duty both to get knowledge, and to come. 2. They have an underſtanding capacity, that they may be wronght upon by it, and if they be not, it is their ſin. Theſe reaſons I may tell Mr. Drake, are ſo ordinary and ſolid, that they will be as two gravel ſtones in the teeth of his arguments, while he champs upon them.
3. For the uncapable in the ſecond ſenſe, (which word is not ſo proper here, but you may excuſe it) The Excomminicate, I do humbly allow two ſorts of them; ipſo jure, or De facto. The Excommunicate de facto, are ſuch who are both convicted, and have legally ſentence paſſed on them. The Excommunicate ipſo jure, I count, All ſuch, though not juridically ſentenc'd, whoſe crimes are open, notoriouſly offenſive, and actual, ſo that there needs no proceeding ſecundum allegata & probata, while the conviction is manifeſt, and they can plead no repentance. If you will not allow me my terms, I pray abate none of my ſenſe, and I care not. Such was the uncleanneſſe of Zimri and Coſby, perſons ſtark ſtaring drunk, as he mentions; Such are Inceſtuous Marriages; Thoſe that come newly reaking out of open enormities; Such I think are any that ſhall publickly renounce Chriſt, or ſay they won't believe in him; And it may be thoſe, who being in not orious malice, will not forgive, but profeſſe their obſtinacy. Upon this account only, I am apt to take it, Our22 Church hath held ſuch might be kept back by the Miniſter, when he ſaw it fit in his conſcience, to do good by it; that is, if the ſhame were like to move them to repentance, ſatisfie the godly, and be a good example unto others. Otherwiſe I do not hold the Miniſter or Church is always bound to take cognizance hereof, for what has been ſhewn already ſo plainly in the pattern of Chriſt, And this I ſpeak, 1. To intimate a difference between thoſe that are excommunicable upon trial, which the un-convict may be; and the ipſo jute excommunicate, that are convict, not ſentenced. For ſo long as the caſe is dubitable, & needs diſquiſition, 1. We are to encline on charities ſide. 2. We cannot act in faith to turn them away. 3. To ſay you do not deny their right (de jure, as members,) yet de facto ſuſpend them, ſeems to me a wrong, and a flaw to be made up. 2. To ſhew my ſelf reducible at the leaſt beck of the Church, ſo long as ſhe forbears to ſet up her threſholds with Gods threſholds, and her posts with Gods posts. And here I muſt complain of my oppoſer, Was not theſe words (unleſſe excommunicate ipſo jure, or de facto) p. 24. in all three Editions? and why then does he ſo overly and contemptibly bring an odium on me, by being willing not to ſee, or underſtand them? Truly this is a very wrong; for while he takes things ſtill in the worſt interpretation, he uſes my book like another Hanun, He cuts off the half of the beard, and its carments in the middle. ſo ſends away the poor thing bare, and greatly aſhamed.
For thoſe that are capable, I conſider this23 capacity in regard of the Church or Miniſters Admiſſion, and this I undertake, or in regard of the receivers own comming, which is more queſtionable.In fine, the ſum and ſcope of my opinion came to this; As for the Receivers part, I durſt not be too forward to determine; Let every man look well what he has to do; But as to the Church or Miniſter, I held, and do hold, that all Church-members that are neither Unintelligent, or Excommunicate, ought freely to be admitted to this Ordinance; Some caſes in ſpiritual, and temporal prudence, being conſidered.
Againſt this poſition of mine, he has ſome 5. exceptions, which I will note, and anſwer in their order.
The firſt is, That Infants and the diſtracted, as deaf perſons, are to come unto the Word, therefore they are not uncapable of the Ordinances, p. 13, 14.
Anſ. For the deaf he ſpeaks miraculouſly well. For Infants, without queſtion, it were better they were kept at home, than to diſturb the Church, but only for the ſake of them that tend them. His texts Deut. 29. &c. are good to prove their convenanting by their Parents in baptiſm, where there is only a paſſive reception, and the benefits relative; but as to the ordinance of hearing, it muſt be actual, and they are uncapable of any Real work by it. So that for converſion (if he was out of his charm) which is of unwilling to be made willing, in ſuch a paſſive ſenſe of his, (ſpeaking of it, Really, not Relatively) as to be wrought on the untelligible, I think himſelf will diſlike,24 when he hath better thought of it. For the diſtracted, if he will needs have them come too, I would wiſh him to Preach over his book to them; but to take heed of tender conſciences, leſt it make them ſo. And now whereas he doubts not, but the judicious will eaſily reach him, it is very likely the height of his underſtanding herein, may be taken, without a Iacobs ſtaff.
His ſecond is, That Infants and the diſtracted are as capable of the Sacrament, as the ignorant are, though of age. We will take this in his own terms. Next for the Lords Supper, I ask Mr. Humphreys, why are Infants capable of Baptiſm, and not of the Lords Supper? If he ſay becauſe they cannot examine themſelves, nor diſcern the Lords body, &c. Then I anſwer, No more can groſly ignorant perſons, &c.
Anſ. Sir, you muſt excuſe me, I ſhall not anſwer you altogether ſo, but 1. Becauſe Infants are naturally uncapable: In Baptiſm there is required onely a paſſive, but in the Supper an actual reception. 2. Becauſe it is not their duty to examine themſelves, and diſcern the Lords body; Let members of age be never ſo groſſy ignorant (& not Ideots) they are bound to get knowledge, examine themſelves, and be fit for receiving, and ſo come worthily, though not unworthily; but Infants are not bound to be fit for receiving, to know, diſcern, or ſo to come at all. And this I dare ſay is ſuch an anſwer as will put him quite out. 3. Becauſe ſigns cannot work really upon the un-intelligent; Relative grace is convey'd to Infants, ſuo modo by Baptiſm, but Real grace cannot be25 wrought by any Ordinance, upon thoſe that can diſcern no meaning of them, which yet is here, as at the word, prayer, &c. required of us, that it ſhould be wrought and acted in us. I would have ſome men know, the Corinths ſin of not diſcerning the Lords body, was more of careleſſeneſſe or profaneneſſe, than bare ignorance. There is as much difference between Infants and Ignorants, as between a Do not, and a Cannot; If the one does not, yet they ought; but the other cannot, and are excuſed; Ignorants may not, but Infants cannot be wrought on by it. If the man had not been too ſlighting of me, he would never have run himſelf into the contempt of ſo many repetitions of this Infant-paſſage. I will reckon them as I goe. Here is once.
His third Exception (waving what is in the way to its place) is againſt theſe words, 'And no others. If none others (ſays he) muſt be kept away, what thinks he of perſons infected with the plague, &c.
Anſ. Truly I think M. Drake might have been more ſerious, and that it may be I have been happy to leave out ſuch impertinencies, that he might have ſomething to put in. Who knows not if men be in a journy, or ſick, they keep from the Church on a civil account? with the like. Thus does his ſilver become droſſe, his wine mixt with water, and inſtead of an Amphora (currente rotâ) you have an earthen pitcher.
For his other inſtances I am willing to grant (as I have but now expreſſ'd my ſelf) where there are ſcandals, 1. Notorious, that they offend26 the Congregation,2. So open, that they need no proof or debate,3. In the preſent fact, ſo that no repentance can be pleaded, ſuch may be dealt withall, as ipſo jure Excommunicate. If you ſhall demand of me a ſubſtantial proof, for yielding thus much, I muſt anſwer you, the Church is of age, ask it. What ſhe in prudence hath allowed, I am ready to think, there may be good reaſon for, though I know it not; We are to make the faireſt conſtruction, and it may be, ſhe would hereby teach her Children to account; revere, and dread the ground or cauſe of Excommunication, no leſſe than the cenſure of it. Yet if any here ſhall make uſe of this confeſſion of mine to the tenderneſſe of others, ſo poorly as Mr. Drake does of the un-intelligent, to plead againſt me only what I yield to them, as it will be an argument of their weakneſſe, ſo ſhall it fortifie me with one proviſo more, which Chriſts example does afford, that, though I grant that ſuch as theſe (thus ſtrictly ſet down) may be kept off for the preſent, yet are we to chuſe to do that ſtill, in Chriſtian prudence, which is like to tend moſt to the parties reformation, the peoples good, and the honour of God.
His fourth is upon theſe words of mine,If any come in as profeſſing, &c. p. 16, 17, 18. Here he overreaches the word, As; I ſay not All that come do make me profeſſion, I think there is no neceſſity of it, much leſſe, that the Miniſter is to ſeek after an Evidence of their ſincerity, which were a burden to break his heart; but I ſay, Every one that comes in, comes as a profeſſor, His very comming is a profeſſion of27 his covenanting with Christ. Even as the Souldiers repairing to his Colours is an acknowledging his Captain, and Office: So is our repairing to Chriſts Enſignes, our profeſſion of him, the pledge whereof is the Sacrament. For his appeal to my ſelf then, I anſwer, I ſtand not on a verbal, but a vital profeſſion, and this is either Real, the ſearch whereof I leave only to God; or Viſible, and ſuch is their comming. Church-memberſhip (without this incapacity) is all the evidence we can look after. To admit any Heathens into Church-memberſhip, requires their declaration or confeſſion, but as for Church-members, I ſay this is their profeſſion, to wait on their duty.
I do acknowledge a profeſſion, and a ſignified profeſſion, (our Church was wont to ſecure this by the Creed, which I think were good ſtill to be uſed) yet dare I not ſay any other way of that ſignification is abſolutely neceſſary, than this comming only; for I deſire to know where in the Goſpel, after initiation into the Church, there is any other ſignification of mens being Profeſſors, than their bare meeting, or aſſembling themſelves together at the Ordinances? So that if pious ſober men ſhall yet think it neceſſary to preſſe ſome trial, and declaration of the faith of their Congregations to them, it can be urged, only upon the account of laying a ground for Reformation, and then, for ought I ſee, they muſt begin at Church-memberſhip, and not at the Sacrament.
For Mr. Drakes own undertaking, it is notable, Let the people but maks their profeſſion before the Elderſhip, and we ſhall undertake to28 fit them for the-Sacrament, &c. See p. 58. and there he addes unto this, In a few months, our end being the preparation of all ſorts, we dare undertake to fit the meaneſt. Now I pray compare this, with his language of me, p. 92. where I having ſaid, I endeavour this only, Doth he not know (quoth he) that one fit or worthy, muſt be, 1. Converted,2. Unblameable,3. Actually prepared? Lay this together, and you ſhall ſee the feats of this man, that will regenerate you a Congreation, make them unblameable, and actually prepare them (of all ſorts) within a few months: At leaſt he will warrant you, before he has done with them, if they will but ſubmit to be ruleà by him.
His laſt exception is at my doubtfulneſſe on the part of the Receivers, p. 16. His words indeed are too Maſterly, but the difficulty is ſerious. I perceive in his judgement he makes this no queſtion, but that while a man finds himſelf unregenerat, he muſt keep away, though he has examin'd himſelf and prepared for it. I dare not run down this ſtream with him. Our rule is this, let a man (not onely, let the regenerate man) examine himſelf, and ſo let him eat, (not, ſo let him abſtain.) Some interpret the words Ita probet, ut abſtineat; Let him examine, that if he be not worthy, he muſt forbear; Others, it a probet, ut etiam edat, Let him examine, but ſo alſo that he eat. I encline to the laſt; my ground is this, If a thing be evil, becauſe it is done, it muſt be avoyded; but if it be not evil in the ſubſtance of the thing, (as no precept can be) but for the defects of the Doer, the thing ſtill muſt be done, and the Doer29 reformed. If to avoid this, Mr. Drake ſay, this is not his duty, I pray God forgive me, or forgive him, for I think it a grievous preſumption, to make void a command of God, through his tradition.
Sect. ANd here I might keep cloſe, but I will open my ſoul, for it is melted like water, which I am ready to pour out before the feet of Jeſus Chriſt, or any of his ſervants that will gather it up. I find the temper of moſt tender Chriſtians, when they ſearch their hearts for an habitual preparation required to this Sacrament, they reſolve into doubts about their comming: For while our Divines do as it were ſtrive to lay down the moſt ſearching marks of theſe graces, and our poor frail hearts cannot reach up to them, which the more ſtrict we judge uſually, the more ſpirituall, they begin to fail us, and if we go on, we are ever convinc'd of the want of them, and ſo doubt of our unworthineſſe.
Now if we muſt hold the Sacrament to be a means of grace only to the Regenerate, and that none may come without theſe Sacramental graces, or thus habitually prepared, we cannot approach to this holy Table, but the terrors of the Lord muſt fall upon us, as trembling to be guilty of the blood of Chriſt, and eat our damnation. O ſir! It may be the Lord has cleared your intereſt, that you can lay the hand of your faith upon Chriſts ſhoulder, and ſay he is mine; and in the confidence of David, Gilead is mine. Ephraim is mine, Manaſſes30 is mine, this mark is mine, and that Evidence mine, here is my new name, and here the white ſtone. And now you may think it eaſie to anſwer theſe difficulties, not knowing the fears and doubts of others, when they cannot lay to heart the commoneſt ſigns, as Univerſal obedience, and Pure love of God, but inſtead of obedience, they find univerſal corruption, and inſtead of living only to Gods glory, in the beſt of their actions. they ſuſpect hypocriſie; So that they never hope to ſee the face of one Sacrament more in peace, unleſſe they may come to Jeſus Chriſt, as wholly unworthy of him. Thou haſt ordained peace, thou hast don all our works in us and for us. O my Saviour! thou knoweſt this is an argument not fetcht from mere invention; this is an argument is ſown in mens tears, and it is fetch'd from the ſighes and bleedings of many thouſands that are made ſad, that ſhould not be ſad, whilſt they have received their wounds!, in the houſe of their friends. Alas! let us but ſeriouſly conſider, either we muſt put this buſines over with a ſlight Examination, and connive at our failings, being ready to preſume theſe graces are in us, becauſe we dare not open our eyes to look fully upon them; and if we do thus, we ſhall bring ſecurity upon our ſelves, and the blood of our own ſouls; or we muſt deal impartially, & conclude againſt our ſelves, we have not theſe evidences, if then we come unqualified, the blood of Chriſt will be upon us. Nay if a man ſhould be regenerate, yet doubts, and judges himſelf unregenerate, ſo long as he hold there is none may come hither but the regenerate, He that doubts of his eating,31 is damn'd if he eat. So that there is nothing left for poor doubting Chriſtians, but an everlaſting gulph to ſwallow them up. And are any of us Miniſters, that are not in a capacity to abſtain from this Ordinance, what will become of us? The Lord knows, how few of our people are truly regenerate; and ſhall we think every one that is not, muſt neceſſarily become guilty of the murder of Chriſt, (as he uſes that term) and eat his own judgement? What a ſad apprehenſion, what fears, and afflictions, muſt this bring on our ſpirits, whileſt we do but as it were gather our poor people, to receive their damnation. Good Gods! What a deal of blood ſhall we bring on our own ſouls? Who can lie under that terrible guilt that is neceſſarily brought on us, by this dreadfull opinion? Neither have we any way here to ſtand up for our lives, and the lives of our flocks, but to allow this Ordinance, as well as others, a means of regeneration, to examining Chriſtians. For my part, ſhould I believe otherwiſe, I ſhould ſet my face againſt my Congregation, and bid them take heed, Here be theſe marks; and theſe upon them; and theſe upon them upon thoſe; Cannot you find them in you? Beware, touch not a crumb, upon pain of your lives; Come you not hither, there is ſcarce a man of you but will be ſure to be damn'd. Now let this but effectually enter into their hearts, and we ſhall leave the Sacrament, as the Jews did the Woman, alone with Jeſus Chriſt, and while every one is conſcious of his own corruption, we muſt even go out moſt of us, one by one, and be contented to have32 our names written in the duſt.
For ſome eaſe then of thoſe perplexities, I ſhall humbly venture to look over that text of 1 Cor. 11. from the 17. verſe to the end, which I think is the ground of them. And in the delivery of my thoughts, I beſeech the Lord to guide me by his grace, that I may do no hurt, nor offend any; and I adviſe my Readers not to truſt to my judgement, for I have no might to go out againſt theſe difficulties, I know not what to do, but mine eyes are upon him. Now there are 7 or 8 things, unto which I have a little to ſay, upon this Scripture.
The firſt is, concerning the ſcope or argument of it, which is open. The Apoſtle is reproving them, among other vices, about their diſorder at the Sacrament, which, while they mingled with their Love-feaſts, they were ready to be drunken ſome of them, as at an Ordinary. Upon this he tels them of the Sacred inſtitution, the ſinne, and danger of ſuch doings, and rectifies them in it, &c.
The ſecond is, concerning ſuch high expreſſions, which we find not lightly in other places. And there are two grounds, I conceive, in preſſing certain precepts, ſometimes above others. Either the Eminency of the duty, or defects of the doers. For the former, I would not have men think St. Paul advances this ordinance, which he ſpeaks but lowly of, 1 Cor. 10.4. above others, as Prayer, the one being only inſtituted, the other natural worſhip. But the latter is manifeſt; Here is a Church-ſin, that ſin is making that common, which was ſacred, the uſing this Sacrament but as their33 Love-feaſts, which were not divine, and this profanation brought down temporal judgements on them. Their carriage was ſo notorious, that it makes him ſpeak ſo deeply of this ſin, and danger thereof, to reclame them from it, attempering his language to his occaſion. For I am perſwaded, if he had been to write this Epiſtle to many of the Church of England, as to Corinth, he would not have ſet it down ſo dreadfully, but rather fore-warn'd us of ſuperſtition.
The third is, Concerning the nature of this Sacrament, and that we find clearly to be a Memorial of Chriſts death, or the new Covenant made by it, which we acknowledge, and ſhew forth in our receiving. Here may be two notes, 1. Whereas the Apoſtle undertakes to deliver down to us whatſoever he had received of the Lord; There are many poor ſouls may diſcharge themſelves of ſome trouble about the notions of ſealing, and the like, when they ſink too deep into them. 2. Whereas a Remembrance is of ſomething only that is paſt; It is a queſtion (I am not aſſertive) how the Sacrament is a token of the Covenant, any more than as to that moſt free, abſolute, general act of Grace, in Gods ſo loving the world, that he gave his Son for a Covenant, Jo. 3.16. This cup is the New Teſtament in my blood, or that there is a new Covenant made in my blood. So that on Gods part, it may be A teſtimony of Grace, in this univerſal act or grant thereof; and on Mans part, a Note of his profeſſion, that he believes this, and looks for34 ſalvation only in his name. Neither in leaving the nature of the Sacrament open, need we abate any thing from the holy improvement of the uſe of it.
The fourth thing is, What is this Eating and drinking unworthily? which phraſe Paul himſelf opens in another I will ſpeak next of. I ſhall now diſtinguiſh between a Worthy Receiver, and Receiving worthily. A worthy Receiver I ſhall account him only, that is habitually qualifyed with the Sacramental graces, or finds the condition of the Covenant actually in him: A receiving worthily, lies mainly I think in comming with reverence; This reverence I will conceive both in regard of the dignity of the inſtitution, and due conſideration of our ſelves, that we make our addreſſe to it according to the ſtate of our ſouls.
To open my ſelf, I will ſuppoſe (though what I laſt ſpake may put it to a quaere) as others do, that the Sacrament is a ſeal of the Covenant, even in application to ſingle perſons. Now then there muſt be two things, or parts of it ſealed, ſalvation to him that truly beleeves and repents, and damnation to him that does not. Promiſſio (ſays Calvin) non minuùs ir ā incredulis minetur, quam gratiam fidelibus offert. Mar. 16.16. Now if a man finds true faith & repentance in himſelf, he receives worthily, in applying the benefits promiſed to him. But if a man finds not his regeneration, and that he does not ſincerely repent of his ſins, he is then to come in the fear of God, applying to himſelf that part of35 the Covenant that belongs to him, being ready to lay to heart his ſad eſtate, and certainty of damnation, without a true and total ſubmiſſion unto Chriſt, who only is offered to him on that condition. In the application of the right part of the Covenant to a mans proper eſtate, lies the very eſſence of that conviction, which the Spirit works in us at our converſion.
The fifth thing is, What is the meaning of that phraſe Not diſcerning the Lords body; and it is the not putting a difference between this ſacred, and a common table. I pray mark it, v. 29. and it is plainly exegetical of the former, as if he ſhould ſay, by their eating and drinking unworthily, I mean this prophane regardleſſneſſe of theirs, that they have no more reſpect to this Bread and Wine, than their ordinary meals.
And this is farther clear by that illative Wherefore, v. 27. while the Apoſtle argues from the end of receiving, which is to ſhew forth Chriſts death, againſt their receiving unworthily, that is, without conſideration of that end. He enquires not into the eſtate of the perſon, whether regenerate or not, but looks to their manner of receiving, becauſe they came not to the Sacrament as a memorial of Chriſt, as a ſacred thing, and holy inſtitution. If the meaning of either of the phraſes were to come without faith or regeneration (as ſome too harſhly preſſe it) then the Corinths, that were puniſht for this ſinne, muſt have been not only chaſtened, but condemned with the World, which they were not. v. 32. The ve•y36 direct ſin then of this place, is their irreverence, and monſtrous prophaneneſſe, which I am perſwaded ought not to be laid to the charge of every unregenerate Chriſtian, if he comes humbly hither, in the ſight of his condition.
The ſixt thing is, The import of that ſaying, He ſhall he guilty of the body and blood of Christ; & it is no more than if he ſhould ſay, if you receive theſe holy ſigns ſo regardleſſely, you offer an indignity to the things ſignified; As you commit a crime againſt your Prince, in defacing his Arms, or Royal Statue, wherein, there is a latitude conſiderable in the ſin, according to the more or leſſe evill uſage thereof; and I do not approve the drawing out theſe words, to that harſher language of Murthering Chriſt, or the like, ſeeing there is a vaſt difference between being guilty of Chriſts blood in the unworthy Receiver, and thoſe expreſſions of crucifying the Lord of Life, and trampling under foot the blood of the Covenant, Heb. 10.29. &c.
The ſeventh thing is, What is that duty, Let a man examine himſelf? Some read it, Let a man approve himſelf, and take it as to theſe particulars only in reforming them. I have been apt to think, Let a man examine himſelf; and ſo eat, is as if he ſhould ſay, Let him ſo eat, as conſidering with himſelf his own eſtate, and purport of this Ordinance, in ſuitable meditations, and applications of it. But I willingly lie down unto the labours of our Divines, who generally make this ſelf-examination to be a ſearching into our hearts, and37 our eſtates; about our ſins, in looking over the Commandements, to repent of them; and about our graces, in looking over our evidences, that we come with an habitual and actual preparation. Only I muſt lay down three cautions. 1. Take heed of ſtanding too much upon this, if you find it in you. When you come as one worthy, you may chalenge the benefits of the Covenant, upon bringing the condition; but if you do ſo, look well to that condition, for if you appeal unto Caeſar, to Caeſar you muſt go; there are ſome might have been ſaved, if they had not appealed to their condition. 2 If you find not theſe graces, and are grieved in the want of them, let not that ſtave you off from Chriſt; But humble your ſelf, reſolve againſt ſin, and think I ſhall be ſo much the more beholding to my Saviour, not only for his benefits, but alſo for my condition. Though it be faith only can receive any thing from Chriſt, yet is the ſenſe of our unworthineſſe, a proper qualification to bring us to him, both to receive that faith, and the benefits of it. 3. If thou findeſt thy ſelf wicked, and living in ſin, thou art to repent, and mayſt defer thy coming upon reſolution to prepare againſt next Sacrament; But if thou thinkeſt to go on in thy courſe, and ſo forbeareſt, I tell thee (as I judge) thou muſt come, and apply to thy ſoul, that part of the Covenant that is properly thine. Thou art to eat, and ſay with thy ſelf, As this bread and Wine holds forth Chriſt and his benefits only upon condition, ſo it ſhews what I ſhall loſe, and as38 ſure as I eat and drink I ſhall be certainly damn'd, unleſſe I repent, and leave theſe courſes, for here is the ſeal unto the truth of Gods word, and I yield unto it. Deut. 27.26. All the people ſhall ſay, Amen.
The laſt thing is, What is this Eating and Drinking damnation? and it is the incurring, either with ſome, a preſent temporal puniſhment, (and ſo the word is〈…〉〈 in non-Latin alphabet 〉, not〈…〉〈 in non-Latin alphabet 〉, and ſenſe too, v. 32.) or, with others, the merit, deſert, or guiſt of eternal. Both which, nevertheleſſe, a due judging our ſelves, through Gods mercy may prevent, v. 31. And here I muſt give you two diſtinctions, which you are to receive, as you intend to have peace in this thing.
The former is, between a general, and particular receiving damnation. In general, Divines ſay certainly, Every unregenerate man receives his damnation as he reads, hears, prays, & works his damnation in every thing he does, Tit. 1.15. which things nevertheleſſe muſt be done. The meaning is, I take it, that nothing he does, or can do comes up to the condition of the Covenant, but there is ſome failing and ſin, which muſt be accounted for at the great day, and ſo it is ſaid to increaſe their damnation, though their account would be yet greater (we muſt conceive) if they ſhould not do theſe duties at all. But for this particular, Eating damnation, which is the effect of the unworthineſſe of this place, incurring a more peculiar, or deeper guilt upon a perſon, may not be charged, I think, upon any, but upon thoſe that come ſo irreverently, without reſpect39 to this holy inſtitution, that they ſin in the very fact, in uſing it as common thing, which ought not to be done. An unregenerate man may come Chriſtianly, though but in an outward conformity to this Ordinance, it is our duty; but he may not come preſumptuouſly as to a common Table, and prophane it.
The other diſtinction I muſt commend to tender ſpirits, is between Eating damnation, and Sealing damnation. The one is the effect of irreverent unworthineſſe provoking God; The other is only a confirming, and atteſtation of the truth of the Covenant to every man according to his condition, which is much for the honour, and owning of God. Methinks my heart is enlarged, and I muſt tell you, theſe two things muſt be ſeparated as far as Heaven and Hell; I wiſh there were ſome further diſtance, that the plague of the one might never trouble you under the notiō of the other, which has eat unto our very hearts, that I am afraid men won't receive this manifeſt truth. It is a moſt precious ſweet mercy of God when he denounces judgment upon an impenitent ſinner, to awaken his ſoul, and bring him to repentance; It is the very like, or ſame gracious act of his, in ſealing to his word to ſet home that conviction, as it were uſing all means (as Chriſt did with Judas) to work upon him. Now it is likewiſe every mans duty (while God ſhews us the way, it muſt be ſo) that lives impenitently, to apply theſe threatnings, to aſſure and ſeal them upon himſelf, and ſo to take that part of the Covenant (as I expreſſe it)40 that belongs to him. So that this thing, which has appeared ſo terrible to drive men from the Sacrament, that they do but ſeal or apply damnation to themſelves, is the only thing of concernment for them to do in this eſtate, as they ever look to be converted and ſaved. O that every ſinful Chriſtian would but do this with due reverence, and a ſerious conſcience, and I would aſſure him this ſealing his damnation, is the only way to eat his ſalvation in the uſe hereof. If you ask here, But how then is Chriſt offer'd to ſuch a man? I anſwer, Very well, as truly as he is preached in his threatnings; Chriſt is never offer'd to any, but as wrapt up under the tenour of the Covenant, which contains both wrath, and life. In the Word and Sacrament, there is neceſſarily ſhewn forth to the hypocrite what he ſhall loſe, unleſſe he will become ſincere, as to the ſound believer, what he ſhall have in the partaking of them. There is ſomething ſealed actually, and ſomething potentially to every man; Actually the regenerate hath life ſealed to him, but Potentially damnation, if he fall away from his faith; which though we beleeve he never ſhall, in reſpect of Gods grace, yet as on his own part he is frail, this is a means to make him ſtand. An unregenerate man hath wrath actually ſealed to him, but potentially, all Chriſts benefits, which is as it were a voice behind him, that though he be in this preſent fearful eſtate, yet if he will but repent and believe, he may get out of it, and be ſaved. Thus do Judgement and Mercy interweave their forces to bring in a ſinner unto Chriſt.
41And here may be removed that dreadfull ſcruple of ſome poor Chriſtians, who apprehend they have been unworthy, and there damnation has then been ſealed, now the ſeal being ſure, how can what is ſealed ever be reverſed? I anſwer,The alteration is made only in us, the Seal is the ſame, and what is ſealed is the ſame. A man walks in one place, and is in the ſhade, he turns into another, and is in the ſhine; yet the Sun is the ſame: The Sacrament ſeals the Covenant, Man ſeals to his condition; while he walks not accordingly his damnation is ſealed, when he repents and does, his ſalvation; Actually and potentially both are ſealed, and according to his walking, he hath the influence thereof, whether of the light of life, or ſhadow of death.
There is one Iron only enter'd my ſoul, and it was this: If the Sacrament be a Seal, it does exhibit and convey ſomething to the Receiver, and that to the unregenerate muſt be dangerous. Here then let us know, and arm our ſelves, that Sacraments being only Moral Inſtruments, cannot convey any thing that is Real unto the ſoul by way of Obſignation, but only that which is Relative, making no change but as to our Eſtates, and relations to God; the very end or proper effect being chiefly to aſſure us thereof, I mean, make us more believe, conſider, and lay them to heart, if good, for our comfort, if bad, for our conviction. Now this very aſſurance, as farther degrees of faith and love in the worthy Receiver, and hardneſſe in the unworthy, which are Real42 things, are not externally exhibited, I ſay, by this ſealing, but internally wrought or effected according to the acts and exerciſes of our Souls on thoſe objects, that may be ſaid thereby to have an influence on us. Now then, let an unregenerate man ſo come to the ſeal, that he lays cloſe to heart his damnable condition, being the more humble and ſenſible of it, it has its very right effect upon him, and is a help towards his converſion, while it does not Phyſically conveigh Gods wrath, for that it cannot, but Morally work only the ſenſe of it on his Spirit, which if he lets wear off again, without amendment, his ſin of hardning will lie therein, and not in his coming.
And now for my part, if I have fallen on the truth, yet am I nothing, for it has been my fears and doubtings have even brought me to it, who muſt ſadly confeſſe my ſelf to be ſuch a truant to the proficiency of grace, that I am juſtly turn'd down unto the lowermoſt form of ſuch poor ſinners that are jealous, and do even queſtion the ſincerity of it. Amongſt theſe, I have thought it ſafeſt, in coming to this Ordinance, to condemn my condition, and while I do ſo, methinks the Apoſtle ſpeaks comfortably to me, If we judge our ſelves, we ſhall not be judged. Poor ſouls! Is not this ſweet to you? Let it enter into your hearts, when you come in your tears, as it were weltring hither; the very ſame place that has made you tremble in ſpeaking ſo dreadfully of unworthineſſe, does yet aſſure you, but if you condemn your ſelves as unworthy, you ſhall not be condemned; I would not for any thing43 that paſſage were left out. The meek Ieſus will never ſpurn at thee, when thou lieſt down before him. O my ſoul! whiles others are even embrac'd in Chriſts arms, let me have but a hold of the hem of his garment; whiles they are as it were raviſht with the kiſſes of his mouth, let me be but ſo happy to lick up the very duſt that is at his feet; the leaſt hem of his righteouſneſs, the leaſt duſt of his mercy, ſhall have virtue enough in it to ſave me. For the cloze of this buſineſſe, as to the part of the Receivers, which I muſt yet leave to be judged of thoſe that are more able, I do humbly beſeech ſome moderate Spirit, that is good at a broken bone, to ſpeak ſome words in ſeaſon for the refreſhment of the weary, and deal not ſo roughly, as this man has dealt with me; for why ſhould you break a bruſed Reed, caſt down by the troubles of his ſoul? Why ſhould you call a man Marah moſt deſpitefully, becauſe the Lord hath ſent him bitterneſſe? And amidſt the reproaches that are fallen on me, will you throw more on me? If you will, I will go tell my Saviour of you, I will heartily pray him to forgive me, for fear I have deſerved them, and will be contented to be made conformable to him, though I am reviled in my agony, and have Vinegar in my croſſe.
Sect. 5I Come now again to my Oppoſer, having vindicated my ground and ſtate of my queſtion; the next thing is my proofs or Scriptures,44 which I think are clear and open for us. The firſt proof was from the Paſſeover, Ex. 12.3.47.50. 2 Chron. 30.5. Speak unto Iſrael, Let every man, all the Congregation, the whole people, &c. unto which I will adde Iudas, who cannot be doubted to be at the Paſſeover with Chriſt. The force of this proof to the Sacrament, lies not only, that there is the ſame grace ſignified and conſigned in both, but the ſame ground for the applying both, which is, external Covenant relation with them as Iews, with us as Chriſtians. Againſt this he has four things, pag. 19. to pag. 25.
1. He alleges my own text, Numb. 9.7, and confutes my plea. If Mr. Humphreys, ſays he, plead, that only Legal uncleanneſſe excluded men from the Paſſeover; I ask him why? He will anſwer, Becauſe it defiled the holy things, &c. But ſo did Moral, &c. pag. 18.19.
Anſ. Here Mr. Drake is miſerably miſtaken, Mr. Humphreys intends not to anſwer him ſo ſillily, but becauſe it was Gods poſitive command, that Levitically unclean perſons ſhould be ſeparated from the Camp, but there was no ſuch law for Moral uncleanneſſe at all, but the contrary, that all the Congregation were to eat thereof. And thus you ſee how by unpinning one pin, there is about two of his pages quite undreſt, yet the naked innocents are not aſhamed! As for his proofs then Lev. 18. Ez. 23. &c. they are buſily vain, about what none need deny; but as for his words upon this, Where was Mr. Humphreys eys? 45Did he not read? Did he not mind? &c. One would verily believe this man had clearly the truth of his ſide, and ſome plain manifeſt Text to ſhew me, where the Morally unclean were to be debarred; But, would you think it? that for all this there is not a tittle or ſhew of any text to this purpoſe. So that theſe petulant expreſſions do put me in mind of that lively invention of the Taylors wife, that would ſtill call her Husband Lowſie Fellow: Such a womaniſh obſtinacy is there in Error, that when it is even drown'd in the depth and weight of the plaineſt Scripture, will yet perſiſt reviling, ſo long as there is left it but the nails, and geſture of an argument.
P. 19. That all unclean perſons were to be ſuſpended the Paſſeover, is evident by 2 Chro. 23.19.
Anſ. For ſhame do not ſay ſo. 1. Doth that place ſpeak of the Paſſeover? 2. Doth that place ſpeak of ſuſpenſion? 3. Doth that place ſpeak of Moral uncleanneſſe? Is it probable that the Levites at ſuch a time did, or could, in ſuch a concourſe try and examine them concerning Moral cleanneſſe or uncleanneſſe? 4. Might not the Morally unclean, as well as the Excommunicate and Publican by Mr. Drakes own Doctrine, p. 202. come into the Temple? 5. And what is Jeh•iadahs ſetting Porters at the gates of the Houſe of the Lord, as to the very point of eating the Paſſeover, which we know was done in private houſes?
2. He excepts, Becauſe Infants eat the Paſſeover. Indeeed we read of ſuch Children being46 there as were capable of Inſtruction, Ex. 12.26, 27. but whether their Infants were to eat thereof, I refer to others, and ſhall only ſcore it up, Twice. See Ainſworth, on Exodus 23.17.
3. He pleads Excommunication was a barr to the Paſſeover, and that this was for ſcandalous ſins, not Levitical pollutions, p. 20, 21, 22, 23.
Anſ. To ſave labour, who will not be willing to grant this in the main? But what follows then, only as I hold, That men muſt firſt be Excommunicate, before they be kept from the Sacrament. And who would think ſo grave a man ſhould let the world ſee him, playing with his own ſhadow, ſome four leaves together? His Exception at my word [Type] in the way, if ſtrictly taken, is not amiſſe; Whereupon, I will note firmly againſt himſelf, that the Excluſion of the Legally unclean from the Congregation, is no proof for him to plead, to keep the Morally unclean from the Sacrament, but a type indeed, that ſuch, in whom the leproſy, bloody iſſue, or death of ſin reigns, ſhall be excluded heaven, where nothing ſhall enter that defileth, Rev. 21.27.
4. Having told us of 3 degrees of Excommunication among the Jews, and 4 among the Greeks, which happily were originally the way of receiving in Penitents, rather than the degrees of caſting them out; He tels us, It is evident that Nidui was a barre in particular to the Paſſeover.
Anſ. I pray mark it, Nidui was an Excommunication for 30 dayes; Now if it were a bar47 in particular to the Paſſeover, a man could never be excommunicate by his account but at Eaſter. The truth is, Nidui was no more in reference to the Paſſeover, than any ſociety, for it was a ſeparation from all communion both civil as ſacred, for four paces. And as for the queſtion, Whether ſuch a one might eat of the Paſchal Lamb at the ſame diſtance of four paces, as he might hear, pray, and come in other company, it is not worth the ſearching, ſeeing it is twelve to one throughout the year whether it ever happened to concern the Paſſeover.
To cloze up this proof, let us turn again to that text Numb. 9. and conſider, 1. That every ſoul here was enjoyned to this duty upon pain of being cut off, v. 10.2. That if a man were unclean, it kept him off but a month, v. 11. which could not therefore be of Moral pollution. 3. That the ground of this bar in Levitical uncleanneſſe, v. 7. was meerly the Law of God in reference to the Camp or whole Congregation, Numb. 5.23. Levi. 13.46. not peculiarly to this Ordinance, and therefore whereas ſome do prevaricate, and make uſe of this Text, (which is a ſign they have nothing elſe to ſay) againſt the day-light of Free-admiſſion in other places to this Paſſeover, and yet urge it ſo often, with ſuch eagerneſſe of belief, as if they would convince all others by it, they ſeem to me, as men Baptized into the old Sextons Spirit, that will have their own clock be right, their own opinions true, howſoever the Sunne goes.
48My ſecond proof was from 1 Cor. 10.17. Theſe Corinths were ſcandalous many of them, and yet ſays the Apoſtle, We being many are all partakers of one bread. Againſt this M. Drake has three exceptions. p. 25, 26, 27.
Firſt, He extenuates their crime, and counts it no bar to their Receiving. Secondly, He confutes this himſelf, and proves they were guilty of groſſe ſins, by 2 Cor. 12.21. and ſo will not allow them to be admitted. Thirdly, He ſuppoſes this too, and queſtions only Paul's allowance of it. Thus you ſee how playfull the man is, that at one breath he can blow his bubble out, and in, and out again.
For the Firſt, it is manifeſt, that theſe Corinths were Fornicators, 1 Cor. 5.1. Contentions, 6.1. Carnal, 13.3. Unchriſtian, Uncharitable, Diſorderly, c. 11. &c.
For the Second, the Text is full to the point; St. Paul ſays they were all partakers of this bread? Mr. Drake ſays, But how will he prove notwithſtanding they were admitted? Mr. Drake ſays, They had only a right to it, in actu primo. St. Paul ſays, they all partook of it; whom ſhall we believe, Maſter Paul, or Saint Drake?
For the Third, That he allowed of this practice, that is manifeſt too, 1. In that he doth not forbid it, which if it had been ſin, he muſt have done. 2. In that he urges their very coming, as a means and argument to reclaim them from Idols. 3. In that he does as it were even give his aſſent in a plain precept for it, 1 Cor. 11.33. Wherefore when you come together,49 tarry one for another; Hereof I appeal to the judicious for this meaning, that their coming was good, and their diſorders to be reformed.
A tender Chriſtian may here object, v. 20, 21. againſt our mixt Communion, I would not have you have fellowſhip with Devills, you cannot partake of the Table of the Lord & the Table of Divils. I anſwer, the Apoſtle ſpeaks not of divers perſons (in the whole Ch.) going to one Table, but of the ſame perſons going to divers Tables, and he plainly reaſons from their partaking of the one againſt the other. From whence I argue, Thoſe that were engaged from going to Idolls, partook of the Lords Supper; but it was not the regenerate only, but all their intelligent Members were hereby engaged from Idols; Ergo, All their intelligent Members partook of the Sacrament, and were to partake of it, if the Apoſtles argument be ſufficient.
As for his mollifying the word Drunken, I, diſapprove not; and if any man be quite ſo; I hold him unintelligent, and fit for the preſent to be turned away from all Ordinances.
My third proof was from 1 Cor. 10.3, 4, 5. which, I think, if it be well laid to heart, might eaſe us of our ſcruples. Read Calvin Inst. l. 2. c. 10. ſect. 5. 6. who agrees with my explication of it. His objections are two, p. 28. 29.
1. He ſays, I ſpeak gratis in ſaying they were admitted to our Sacraments.
Anſ. I pray ſee the words, does Saint Paul ſpeak gratis? They did all eat the ſame ſpiritual50 meat, and drank of the ſame ſpiritual drink, and Rock, which was Chriſt. Mark it, he ſays the ſame, not only the ſame thing ſignified, but the ſame ſymbolls, the ſame meat and drink, or the ſame Sacrament. So that Mr. Drake is miſtaken, and his arguing from their Elements being not the ſame, is very low, as if becauſe we have ſometimes Sack, ſometimes Claret, we had not the ſame Sacrament. Calvin tells us, they enjoyed iiſdem ſymbolis, as the Text doth, which I conceive herein, that there was ſpecifically, the ſame Sacramental union, between the ſigns and things ſignified, in their, as our Elements. They all drank of the Rock which was Chriſt, they did not all drink really of Chriſt, but ſymbolically, and ſo do we, ſymbolically then they are the ſame, that is, the ſame ſymbols, or Sacrament.
Whereas he urges here, The uncircumciſed and Infants, again (which is now thrice) were admitted, his Argument will but ever come to this, becauſe our Scriptures ſometimes ſeem to prove more, therefore they cannot prove the leſſe.
2. He brings in the ordinary ſhift, That this was neceſſary to preſerve their lives, and ſo they were admitted, &c.
Anſ. This I prevented, by ſhewing that to this very ſcope and purpoſe doth Paul parallel theſe Sacraments of theirs with ours, to let the Corinths know, that they had no other than the ſame privileges with the Iews, in their Fre-admiſſion. If he ſhould ſay I make no more of your coming freely hither, than of51 the Iews, all drinking of the Rock, it were no plainer to me than what he has ſpoken. He doth acknowledge it ſo, in finding ſuch a large inſtance to compare with it.
For the difference he makes between our Elements and theirs, which he ſays is manifeſt, namely, theirs was to nouriſh their bodies, as well as their ſouls, &c. It is groſſe, and fit for none to ſay but the Papiſts, that hold there is left only the qualities of bread (that cannot nouriſh) in tranſubſtantiation.
And whereas he ſays, They muſt have choaked and ſtarved elſe, I ſay, if it be neceſſarily, ſin to Eat of Chriſt Sacramentally, unleſſe men are regenerate (as Mr. Drake holds) there is no doubt but they ſhould have rather dyed than be guilty of the blood of Chriſt; (which he phraſes murdering him) and have ſooner famiſht their bodies than damn'd their Souls. If it be not a ſin but accidentally; Here is a good reaſon indeed for their eating and drinking All of them: but what reaſon is there St. Paul ſhould parallel our eating and drinking with theirs, unleſſe it be true likewiſe, that we are to eat, All of us? it is not his bare ſaying The parallels do not run on four feet, will ſerve, for you may ſee he won't let the Apoſtle ſo much as ſtand on one, if he denies our Free admiſſion.
Before I paſſe, I have two things heer for tender Chriſtians. 1. That to Eat Chriſt Symbolically, is no ſuch dreadfull thing as is made of it (I mean above other Ordinances, it is as ſinfull to uſe them unworthily as this) for Paul makes no account to ſay, they all drank Sacramentally52 of him, provided always you come with reverence, both in regard of the nature of the inſtitution, and your own condition. 2. That the want of grace is no juſt hinderance or excuſe from our profeſſion. There is a general profeſſion of God in oppoſition to all Idols, in which ſenſe I take it, the whole people only could ſo commonly be ſaid to enter Covenant, With all their heart, and all their ſoul, in ſome places. So there is a general profeſſion of Chriſt, that ſalvation only is in his name, which every Chriſtian may profeſſe truly, though he be no true profeſſor. It is a great weakneſſe of ſome that think for fear of hypocriſie, an unregenerate man may not do his duty. Hypocriſy, is either oppoſed to truth, which is diſſembling, ſuch an action that is evill propter fieri muſt be avoyded; or to ſincerity, and ſuch an action that is evill only through accident of the doer, while in the ſubſtance it be good for all his evill diſpoſition, the thing ſtill muſt be done. A Chriſtians profeſſion, (a pledge wherof is this Sacrament) may be hypocriſie in one ſenſe, but not in the other.
My fourth proof was from the Parable of the Feaſt, Lu. 14. Mat. 22. which I judge has more force in it than ſome think, though leſſe than others. Mr. Drake here is in a ſtreight; if he allow it applicable to this Supper, it is clear againſt him. The Servants bring in All both good and Bad. If he will not allow it, he doth not only go againſt the ſtream of Divines, (and that not ſolidly) but wreſts out of their own hands their main argument from the excluſion of him that had not the wedding garment,53 which being the act of the Lord, is not well applied neither. The truth is, the Feaſt does not ſignifie particularly the Supper; but it is as true it does it in general, as other Ordinances. The Feaſt is Jeſus Chriſt, ſet out in his Ordinances, and outward privileges, unto which there is a free acceſſe, and intereſſe of the Good and Bad within the Church, ſo that for the main, we have our full weight, that the Servants, whoſe office it is to be the Diſpencers of the myſteries, have not any power for diſcrimination of the gueſts in their admitting them to the Feaſt; and therefore, unleſſe they can prove it by ſome warrant otherwhere, are not to judge of the worthineſſe and unworthineſſe of their Church-members, as to the offer of Chriſt, in this Supper. It is true, If men be ſcandalous, they are lyable to cenſure, but who does not ſee this upon another account, I mean of diſcipline, to ſatisfie the Church, amend them, and warn others. But if you do it upon this ground of ſetting up a diſcriminating Ordinance, I muſt ſpeak my Conſcience, I think it not according to the mind of the Lord of the Feaſt. Again, As for the unintelligent, as Infants and the like, who does not ſee, that the Feaſt is ſtill free, but they are uncapable? they make no excuſe, but God does excuſe them, and ſo they cann't be compelled. But if you ſet up Viſible worthineſſe for a rule of Admiſſion, you aſſume a power of diſcriminating the gueſts; You may call it your zeal, your care, and piety, yet is it a power (as well as a burden) even over Gods Ordinance, and differs as54 much from our Miniſterial inſtruction, Catechiſm, and admonition, as a ſeparating the vile from the precious by the word of Gods mouth, and the doing it without, untill you prove it.
And now for his four particulars, p. 30, 31. Firſt, He diſtinguiſhes between the feaſt, which is Christ, and the diſhes wherein he is ſerved, which are the Ordinances. This is ſomething ingenuous; but whereas he applies this, that a man may be invited to a feaſt, and yet not to the diſh in the feaſt; it is very fine if we ſhould ſerve him as the plain man did his Son, that pretended he could prove two eggs to be three, by his Logick; Well, ſays he, I will take the one, and your Mother the other, and now do you prove the