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 third, and take it for your ſelf. Let us have the diſhes, and what will become of Mr. Drakes feaſt? Thus hungry, and hardly beſtead, does he paſſe through it.
Secondly, He urges, Then ſhould Heathen be admitted. Anſ. And ſo they may, if they come in in an orderly way, 1 Cor. 14.40. they muſt firſt have a right by Church-memberſhip, and then being once within the Church, they are alike admitted to all privileges.
Thirdly, He addes, How were the unthankfull gueſts alſo excluded (Luke 14?) and anſwers himſelf, Becauſe they would not come.
Fourthly, He tels us, Wordly buſineſſe ſomtimes may detain a man from the Sacrament, Numb. 9.10. Anſ. Who doubts it, and yet the feaſt not neglected, if the buſineſſe be indiſpenſible? 55But as for the ſtrength of his reaſon here, it is as good as the Fathers, that would have his Child excuſed to his Maſter, for not comming to School, becauſe he was dead.
In the way, For my quoting that Text, Lu. 12.42. with 1 Cor. 4.1, 2. Acts 20.28. Mr. Drake need not have given me ſuch ill words: I make no interpretation of them, but that it is the Miniſters duty, duly to diſpence the Ordinances, which if he does do, they do not touch him, but may convince thoſe that think it their conſcience wholly to omit it, and this I hope may turn the edge of his rebuke. For my part I do not think my ſelf fit to be compared with Mr. Drake, or the leaſt of the godly, but with the greateſt ſinners, and bow down my practice at the feet of Gods mercy. Forgive, O Lord, my failings, for they are even more than the hairs of my head! Yet do I think, that both thoſe that exclude all, and they that exclude any (who are neither Vnintelligent, or Excommunicate) come ſhort in the importance of theſe Scriptures.
My fifth proof was from Iohns Free-baptiſm, even of thoſe he calls Vipers, Mat. 13. upon that ground,Adultis eadem eſt ratio utriuſque Sacramenti. See Mar. 1.5. And they of Iudea went out, and were All baptized of him, that is, All that went out to him for Baptiſm were admitted; and yet Mr. Drake, as he is wont, anſwers me thus overly, He ſays, but proves not that Iohn baptized all commers, p. 32. he ſhould ſay, He does not prove it, but only brings Scripture for it.
56This axiome (which I think I had of Pemble) he denies, p. 33. 1. Becauſe, Heathen may be admitted to Baptiſm.
Anſ. I had thought when men had been converted to the faith once, they had been Chriſtians. 2. Becauſe it makes for him, ſeeing there was an outward confeſſion at Baptiſm.
Anſ Who would think it, he ſhould fly for ſhelter to this Sanctuary, even while he pollutes it. You muſt take the meaning thus, There is Eadem ratio, but not in omnibus. It holds in the main, that the ſame faith which will admit one of age to be Baptized, will alſo admit him to this Sacrament, and that is an Hiſtorical faith only in profeſſion; yet as for making that confeſſion, though it he needfull at Baptiſm, in admitting them to be Church Members (as we are willing to know whom we enter into our ſociety) ſeeing we have Scripture for it; yet not at this Supper where we have none, for when men are Church-members already, their very coming is their profeſſion.
My ſixt proof was Act. 2.41, 42, 46. Which Text he leaves out, you may conceive it has ſilenced him. For while we find thouſands admitted thus freely and equally (not omitting his phraſe of Pell-mel) in their breaking bread (I ſay even wholy alike) as in doctrin and prayer we dare not fall down to that Sacramental Rule upon tryal he would ſet up, if it be once held as neceſſary and divine (though we acknowledge the prudence and piety of others) ſeeing it has not one word to ſpeak, or the57 leaſt argument left it concerning this Scripture, that it ſhould open the mouth, or move the wing, or peep againſt it.
My ſeventh text was Act. 10.28. which I ſay, I apply only as to the expreſſion. Yet does he purſue it with four pitifull exceptions, p. 34, 35. For the firſt whereof it is untrue, St. Paul ſays not Tit. 1.15. the unbeliever is unclean to us, but all things are unclean to him.
For the ſecond I ſhall ſatisfie after I have propoſed this queſtion, in anſwer to his two other; Whether do you think him more pierceing in the third, to find only the unintelligent left out, or ingenuous in the fourth, to ſpeak ſo eloquently, when he has done? I have heard of one, that would undertake ye, to confute all Bellarmine in two words (Mentiris Bellarmine) by Mr. Drakes language and confidence, he may be the man.
And now for the force of theſe words, I told you in the beginning, we muſt diſtinguiſh of paſſages unto their right parties; there is a ſort of weak Chriſtians that think they ſhall be defiled if they Communicate in our mixt Churches; this text may be full and ſolid for them, though it reaches not others. Mr. Drake ſhould be more tender, than to debilitate their ſupports. Dear ſouls, I have ſeen ſome of your tears, and let this dry them up for you, you are not to account them common and unclean that receive with you, If your ſelves be clean, all are clean to you. The ſoul many times, that is not taken with a reaſon, may by an expreſſion. A man may be common58 and unclean three ways, 1. Levitically, and this is abrogate; 2. Morally, and this defiles a mans ſelf, and not another; 3. Faederally, as appears in 1 Cor. 7.14. Now while perſons are Faederally clean, as all Church members are, being ſeparated by external Covenant to Chriſt from the World, we need not doubt but they may be communicated withall without any pollution. Indeed Mr. Drake ſays heer, ſuch and ſuch are Morally unclean, but what then? It is not Moral cleanneſſe, but Faederal cleanneſſe is the ground of our admiſſion, and a man is not Faederally unclean till excommunicated. He objects, wicked Chriſtians reject Chriſt, p. 35. and anſwers himſelf with me, p. 84. Though they tranſgreſſe they do not renounce the Covenant as Turks do, and are Church Members till excommunicated.
And theſe were my Scriptures to eſtabliſh us, in this ſweet truth that leads us unto peace, and though he has done his endeavour to hinder you of the benefit of them, yet for all his oppoſition there is not ſo much as the girdle of their loyns looſed, or latchet of their ſhooes broken.
For the cloze herof I gatherd up ſome Texts, Io. 6.37. Rev. 22.17. &c. that do ſet forth the moſt free offers of Jeſus Chriſt, which though Mr. Drake makes but light of, p. 36. do pathetically enter the ſpirits of others, that have but a little embraced this ſweet notion, that the Lord Jeſus is proportionably gracious in his external privileges to a Chriſtian profeſſion, as he is in his internal ſaving benefits to59 the ſincerity of Chriſtianity. Heer he ſays three things, the one is, With what Conſcence can I keep off Infants? This is now four times. The other two are the ſame, which in their naked ſenſe comes to this: Though Christ be offered freely, yet it muſt be to ſuch only as we judge truly receive him. The truth is, the word and the Sacraments are but the ſame publick inſtrument, delivered as a ſealed writing for the uſe of the Church, and are equal privileges (if I may call the ſame equal) to all the Members of it. I do even pity mortality, to ſee what a few words, a few enfoldings, can hide Truth from us; what ſenſe is in this? Jeſus Chriſt is to be freely ſhewed forth, to bring men home effectually to him, and yet muſt the Receivers make out their right unto the Miniſter, before we dare offer, or conditionally apply him to them.
I do humbly conceive, heer is the falſe notion that perplexes the many. We that are Miniſters (they think) are ſent by our Prince Jeſus to our Flocks, as Rebels, to offer grace and ſalvation; if they come in and truly accept him, we are to ſeal their pardons; if they do not make this (viſibly) appear, we may not apply the ſeal, without being guilty of the blood of Chriſt. Now this is a very ill apprehenſion (which we ſhall rectifie as we go forwards) for we muſt not make the notion of ſealing ſo dreadfull, and bring ſo much blood upon our ſouls. I think this is true indeed, in reference to the heathen, whom we need not fear to judge viſible Rebels, and they muſt come in and profeſſe Jeſus Chriſt in oppoſition60 to all other Religions, before we can ſeal the Word to them. The Word is no ſealed Word (even outwardly) but to the Church; and when they are made Members once, it is then ſealed; we ſeal them an equal right to all Ordinances, and Privileges, and whatſoever is exernal we confer to them. But being received into the Church, and profeſſors already, we cannot compel any tryal of them more (unleſſe by way of Catechiſm and inſtruction wherein yet there is no man too old to learn, Lu. 14.) but it muſt be, as to the truth of their profeſſion, or effectual ſincerity, which for to do (where no ſcandal calls them in queſtion (it is to go about to judge mens) hearts, and to enter into the ſeat of God, and make our ſelves diſpenſers, not of the myſteries only, but of the grace, while we take a power to judge of mens worthineſſe, and according to viſibility, ſeal them their pardons. This is a buſineſſe of ſad conſequence to give occaſion, and ſome hold-faſt to thoſe Anti-chriſtian Scandals, are caſt on our Miniſtry by them that would undo us.
I muſt confeſſe I belive it was only the zeal and piety of good men, that made them thus to riſe up againſt ignorance and ſin, without intending to enter upon Gods Throne, but if we have erred, and muſt be laid down, it may be in the duſt, I hope we ſhall acknowledge his hand, and if he ſhall return our Captivity from the Rivers of Confuſion, where we have ſate down and wept, we will remember again our Ieruſalem, and when thou haſt reſtored us, our Harps now hanging on the61 Willows, we will ſing of thy goodneſſe, in the wonted ſongs of thy Syon.
Sect. 6HAving aſſerted my ground, the ſtate of my queſtion, and my proofs, I muſt come now to my Reaſons, where if I do not ſometimes tye my ſelf to every particle, when there ſeems to me to be much repetition, & but little matter, yet will I endeavour, according to my ſmall ability, to give ſuch ſatisfaction I have, to every thing that is weighty (if not to all) in this buſineſſe between us: And I beſeech the Lord Ieſus to pity my infirmities, and aſſiſt his weaker veſſel, who is even helpleſſe of all ſtrength, but in dependance on him.
My Firſt Reaſon was from the Nature of the Sacrament, It is the ſhewing Chriſts death, a viſible Goſpel, and ſo a firm ground of Free-admiſſion. Vnto this, the ſumme of what he ſayes over and over, from p. 37. ad p. 52. comes but to this, All may be preſent, but not actually receive, granting the foundation.
I ſhall begin with the laſt, His words are theſe, The Word, and the Sacraments, 'tis true, must go hand in hand together; but the Covenant of Grace, or the Word, is not (viſibly) applicable to all, therefore not the Sacrament:
For my anſwer to this which is all his weight, with but a very few grains more; we muſt know, The Miniſters of Chriſt are the Miniſters of the new Covenant to be revealed, and that is not of the Abſolute, Heb. 8. which is ſecret, and belonging to Election,62 but of the Conditional Covenant, (or the Covenant in its conditional capacity) which is tenderable to all the world, and that more eſpecially applicable with a diſtinction of outward privileges or intereſſe to the Church. Now look what is the tenour of the Covenant, the Sacrament ſeals, and nothing elſe, for we both hold it is the ſame with the Word. Now I pray what needed ſuch a torrent of words in this plain caſe? May not I ſay to all, and every intelligent Church-member, If thou believe thou ſhalt be ſaved? and may not I ſeal to ſuch, what the Word ſayes? which he grants. And doe not all underſtanding men know, we cannot ſeal Jeſus Chriſt and his benefits to any, but on the Covenant terms, which is conditionally? Would one think Mr. Drake ſhould ask me ſuch a queſtion, p. 42. Dares Mr. Humphrey ſay to a perſon in the state of Nature, Sir, Be aſſured All the benefits of the Covenant are actually yours? The language of every actual giving is, Chriſt is thine in particular.
I anſwer, This is a manifeſt error, The language of the Sacrament, is the language of the Covenant, and that is not, Chriſt is thine, but Chriſt is thine if thou wilt believe. And who doubts but I dare ſay ſo to one in a ſtate of Nature, conceiving we know it not, and cannot judge thereof; even as unto one in a ſtate of Grace; Chriſt is thine upon the ſame terms, as he does to one viſibly worthy, yet really unworthy; that is, If thou do now reſolve to accept of him. For, Let me ask him again, Dare Mr. Drake ſay to the viſibly godly63 nay to the moſt really holy, Sir, Chriſt is thine Abſolutely, as in particular, I aſſure thee of it. If he dare, he enters upon the abſolute Covenant, and the Ark of God, and ſayes what no Mortal may ſay; But if he can ſay only Chriſt is thine in particular upon the condition of the Covenant, Here is no more than may be ſaid unto others.
If this will not ſuffice, but you ſtill think, though where a man is viſibly to be admitted, you can ſafely ſay to him, Chriſt is thine in particular, whether he be in the ſtate of Nature, or the ſtate of Grace, ſeeing indeed you know it not, yet you dare not ſay ſo, when you find (which thing I utterly renounce to be viſibly undertaken) that ſome are yet in their natural eſtate; I anſwer, In my opinion, for all this, you may only take the language of the Covenant wholy aright, which is thus, Here is Chriſt, If thou ſincerely acceptest of him, to ſave thee, if not, to condemn thee, unleſſe thou repenteſt, and all is ſafe nevertheleſſe.
The ſolidity of this anſwer, may appear the more by this mans weakneſſe to ſalve that objection, p. 48. which otherwiſe cannot be don. It is this, Does not the Miniſter ſeal to a Lye, if he ſeal to the unworthy? He anſwers moſt miſerably, He does but ſeal to an untruth, not to a lye, ſo long as he comes in to the Elders, and is thought viſibly worthy by them; Well, But what if the Elders ſhould admit one viſibly unworthy, and the Miniſter judge him ſo to be, yet the major part carrying it, What ſhall become of him then? Here his untruth muſt be a lye again; It is not his pleading an64 admonition, or that he cann't help it, will ſerve him, if it be poſſitively a lye, or a ſin to admit any that is viſibly unworthy, he may not offend his conſcience, and preſume upon God, though he loſt his place and life too. So that he muſt on neceſſity come over to us, and then he may know how neither to commit an untruth nor a lye neither, by ſaying, He offers or applies Chriſt but conditionally, or upon his own terms, and then the door is open for our Free-admiſſion. The truth is, ſeeing that the Miniſter is Gods Embaſſadour, and what he does, is by his Commiſſion, we may as ſoon ſay The God of Iſrael can lie, as that the Miniſter ever ſeals an untruth, or lie either, in doing his office; but you may ſit down by my Expreſſion hereof, p. 49. The Sacrament ſeals generally the truth of the Covenant (freely and abſolutely) to all engaging them unto it, but the intereſt of ſingle perſons in the benefits (as in the threats) is alway conditional, or according to the tenour of the Goſpel.
With my Readers leave, though this be both what is partly received, and ſufficient, I ſhall ſpeak a little more. The very body of our Religion, conſiſts in the knowledge of the Covenant, and Application of it. Vnder the Covenant, comes in the knowledge of our ſelves, our ſtates, our Mediator, and what he has done for us. And under the Application, the Spirit, and his office, The Miniſtery, and the Church. For what concerns us here; About the Covenant, we are to know the tenour of it, and the ſeal of it. The tenour of it is65 apparent, Mark 16.16. For the ſeal, Let us conſider, It is either the Real, true, effectual Seal, that ratified this Covenant between God and Chriſt; and that is his blood, Heb. 9. or the Symbolical, External ſeal, which is only a repreſentation of this unto us; and that is the Sacrament. Concerning the Application, we muſt know two things, the Applyer, and the Subject to whom it is applyed, Both are likewiſe External, or Internal. The Internal Applyer is the Holy Ghoſt, whoſe work is therefore call'd the ſeal of the Spirit, This glorious perſon cannot be called a ſeal otherwiſe (but by a Metonomy of the effect) as he is the inward Miniſter, to apply the Covenant both in working the condition, and ſealing thereof. The External Applier is our ſelves (the Miniſters) who are but his Earthen Veſſels, while the Excellency of the power we muſt leave freely unto him. For the ſubject to whom it is applyed, It is the Church. This is manifeſt, Chriſt Ieſus did lay down his blood for the Church, Acts 20.28. Eph. 5.23, 25. The Church then likewiſe is either the inviſible, which conſiſts of ſuch members that are truly in Chriſt; or the viſible, of all ſuch as do profeſſe him, as outward members thereof. Now by the bleſſing of God, our work may be done, if we do but rightly ſort theſe things together; The Internal effectual ſeal, with the Internal effectual Application; and the External ſeal with the external application. The Effectual ſeal of the precious blood of Chriſt is in the hand only of the Internal Miniſter, to apply it to the inviſible64〈1 page duplicate〉65〈1 page duplicate〉66Members, in whoſe hearts he both writes the new Covenant, and ſeals it. The Outward ſeal of the Sacrament is in the hand of the Outward Miniſter, to apply it to the viſible Church, and the Members thereof. Now let but the External Miniſter take heed of entrenching on the Internal Miniſters office, as he would look to his life, in not medling with Gods Ark, and I hope the fear of God may end the controverſie between us.
For his other thing here, He grants We have proved that All may, or are to be preſent, but that must be all, If it be applyed ſo, tis death, &c.
Anſ. I am very ſorry to ſee what a frivolous thing man is, how every little trick and trifle can put us off.
1. If there be ſuch a ſtreſſe to be laid on Actual receiving, (which the Lord forbid) yet may the Miniſter be Free in his offer, in delivering the Sacrament in general, as Chriſt ſays,〈…〉〈 in non-Latin alphabet 〉, Take, Eat, in the plural number, and while he ſate at Table. There are 4 or 5 reaſons given by others for this way; but that which moves me moſt, is this our own reaſon, that tis a viſible word. Let the Miniſter then deliver it in general to his Congregation as he preaches the word; And while he declares to the whole Church This is the body of Christ which was broken for you, the Receivers make application to their own parts. Now if any Receiver who judges himſelf unworthy, ſhould wave his very Taking onely unto the reſt, it might ſeem a kind of tender confeſſion, and act of humility. And67 ſo let but the buſineſſe lie there, and the offer of Chriſt ſhall be free, yet no guilt on the Miniſter; and the adminiſtration free, and no guilt on the Receiver. The Miniſter doe his office, and the people their duty, and both pleaſed.
2. This I ſpeak as to mens ſcrupulous ſuppoſitions, but I muſt confeſſe (though I like a delivery in General, rather than particular) I can no ways endure the rending theſe ſacred actions one from another; When Chriſt has ſaid, Doe this, this thing, or Doe thus, as it ſeems the Syriack reads it, that is after the ſame manner, Drink ye All of it, and they all drank of it, I think it an injury to the holy inſtitution, to ſeparate what Chriſt has joyned, as the Papiſts do, in withholding the Wine from the Laity. I muſt confeſſe this is a device ingenuouſly framed to ſerve the turn, and I fear it has got it ſelf reverence in the hearts of ſome godly men; yet does it ſeem to me a thing but of ſad conſequence to us, and indignity to God. For either this preſence muſt be held neceſſary, as our general duty, or left at our liberty: If we hold they may be preſent onely, and bind not any to it as a duty, who does not know, that there is the confluence of the Word, Prayer, Singing, Meditation, in the adminiſtration, which to lay waſt is open impiety, and unbidding thoſe things, which are queſtlonleſſe yeelded to be means of converſion: But if we hold it (as certainly it is) to be our duty, not to neglect ſuch occaſions, ſo that we muſt come to the Sacrament, yet if we offer but to take and eat, this Actual68 receiving onely, ſhall be our damnation; The ſinful adoration that was brought on the Elements, by the conceit of Real preſence corporally, had not ſo much dread in it, though more ſupenſtition. Nay, let us conſider a little, ſhall prophane men, while they ſtay the adminiſtration, think themſelves ſecure from guilt, ſo long as they do not eat and drink, only, as if the Covenant and the Seal was not otherwiſe applied to them, What hardneſſe on their hearts? What ſenſual apprehenſions will this bring on them? Nay, what unholy and contemptible thoughts of the God of Heaven, that looks on us, as if he regarded our very eating and drinking more than our ſpirits? Not that I am ſo moved at Free-preſence (let the prudent judge of it) but that actual receiving is not as free to our intelligent members. Indeed if perſons be Excommunicate, (as the Primitive Church did puniſh ſuch with bare preſence) or men have their gather'd Companies, if they do not communicate with thoſe that are preſent, and hear, their reaſon is open, they own them not as their members; but as for us that are not yet convinc'd by them, either we muſt maintain, or new mold our mixt Congregations.
This for his crop in general, there are ſome Ears yet ſtanding to be cut down in particular.
P. 37. If the Sacrament have the ſame latitude with the Word, then a Heathen may receive it as a Chriſtian.
He has here left out my main caution [Within the Church.] Let us know, the Goſpel69 may be conſidered as the Bare word, or a Sealed word; As an inſtrument in the writing to be declared, and read over to all, or as a ſealed inſtrument delivered to peculiar uſe. Or the Word may be conſidered as to the publiſhing the contents and tender of the Covenant, or to the appropriation of privilege we have in it. To the Jews belonged the ſacred Oracles, and the Covenants; The contents might be preached to bring in proſelytes, yet are they ſaid truly with diſtinction of outward privilege, to belong only to them. If you like not my phraſes, you may make better, but here lies the point; The blood of Ieſus Chriſt does peculiarly belong, by way of appropiation, to the Church, Eph. 5.23.25. This blood ſeals the Covenant, the Sacrament repreſents that blood: Now as the Spirit applies the Effectual ſeal only to the inviſible Church; ſo the Miniſter can apply the outward ſeal onely to the viſible. Though the Word then may be declared to Heathens, It cannot be ſealed to them, but when they turn Chriſtians. The Covenant is a ſealed Covenant only to the Church. There is this diſtinction of privilege as it belongs to us, that it is ſealed in the outward application thereunto, that ſo every Member (without a juſt forfeiture) has a publick right, in the uſe of it.
P. 38. There are ſome righteous perſons in their own conceit, many ſelf-Juſticiaries, &c.
Anſ. Of all men I think that ſuch as theſe had need moſt of conviction, but I find not the Scripture ſends out any ſpiritual Hue and70 Cry, to make ſearch for them; if it did, I will not for any thing ſay who are the men; but ſure ſome Miniſters, upon certain marks, might begin with their own Elders: nay I think, upon the main known mark of I thank God I am not like other men (if you ſee Mr. D. p. 90.) ſome Elders might take up their own Miniſter, upon ſuſpition.
P. 39. All may be preſent at the adminiſtration, as at Preaching, and Baptiſm, but that All ought Actually to partake, — will lead thouſands into utter darkeneſſe.
Anſ. Not to mention his unhandſom language, where the ſenſe is ſo dreadfull, I anſwer,
1. If a man ſwear by the Temple it is nothing, but the gold of the Temple makes him guilty. If a man partake of the whole adminiſtration beſides, it is nothing for all his unworthineſſe, but if he actually receive, he becomes a debtor. Which is greater, the bare eating and drinking, or the whole ſacred inſtitution and conſecration, that ſanctifies the action?
2. It is not his inſtance of Baptiſm, will waſh off this ſuperſtition, wherein this good man has taken a deadly conceit, for there are no actions here to be repeated; the weakneſſe is clear as its own water. But I argue, if a man is bound at this Ordinance to make inward application (together with the Word) of what is repreſented, though the outward ſign is forbidden, as to be twice uſed; How ſhall we deny both the inward and outward application alſo in the Supper, where both are commanded? The truth is, the very ſealing71 the Covenant, applies wrath to every impenitent, and life to every one that has true faith, whether we ſhould ſee it only, or receive it. And if it be not eating commends us unto God, I do not ſtand upon this outward receiving, as any thing conſiderable, in compariſon of the reverential application of the Covenant, in a right uſe of it, according to our condition.
3. For admiſſion of all intelligent Church-members, I am free; but as for their own comming, I have ſpoken more tenderly, than his ſpeeches. Yet will I confeſſe my preſent inclination is thus, I hold, A man muſt examine himſelf (I place much on this) and ſo receive according to his eſtate. God commands John to deſtroy Ahab; Iohn his diſpoſition is evil in it, and does but commit murder, which God will puniſh, Hoſ. 1.4. yet nevertheleſſe muſt the thing be done, and as commanded, it is both approved, as good, and rewarded, 2 Kings 10.30. Chriſt Ieſus ſays to his Church, Doe this; Mr. Drake ſays, If an unregenerate member does it, he ſhall (I muſt ſay only he may) become guilty of Chriſts blood in the action. Nevertheleſſe it is not his diſpoſition being not right, that can nullifie Gods precept, but that he muſt both examine himſelf, and ſo eat.
4. Whereas then, He thinks my opinion will lead many thouſands to Hell, I am humbly afraid that his will do it; I do profeſſedly charge every ſoul, that they look well into their conſcience what they embrace, and the Lord be their direction. For my part, I am thinking, when Ieſus Chriſt ſhall call us both72 to account at the great day; he will ſay to me, Why have you brought in all unto my feaſt? I ſhall ſay, Lord, even as thou haſt commanded, Thou haſt ſaid, Do this, Drink ye all of it, and I muſt not miſtruſt the goodneſſe of thy word, and thy gracious efficacy to go along with it. I durſt not for my life make void thy bleſſed command. And what then, if he ſhall ſay to Mr. D. And why have you, contrary to my expreſſe words, taught your own Commandement for the precept of God, that it is an unregenerate mans duty to abſtain? When I ſaid Doe this, you have ſaid Doe it not, unleſſe you be ſure you can alſo ſo do it; whereby you have ſtrengthned the Careleſſe, hardned the impenitent, and afflicted tender Conſciences, laying waſte this Ordinance of mine in many places, whereas one ought ſtill to be done, and not leave the other undone: Let me ſeriouſly forewarn this pious man, that while he has laid that text, Ez. 13.22. ſo heavy on my ſoul, that he provide himſelf to anſwer unto it.
P. 40.41. He brings in my Simile, but takes hold of it by the left handle; We muſt not think as we are Miniſters ſet over Chriſts flock, we are ſent to them as Externally Rebels, that they muſt come in and profeſſe before us, to be admitted to thoſe privileges, which they have a right to already, as well as we. No, the main point of the Simile lies here, that the Inſtrument of peace, committed to us, is a ſealed Inſtrument, the word of reconciliation is a ſealed word to all the Church, Every member has an equal right to the Seal,73 as the writing, and we cannot pluck off, or put on, our Lords ſeal at our pleaſure. It is a weak conceit, that we are ſent to our Members, as it were with their pardons unſealed, to try whether they truly ſubmit, and according to our judgement, to ſeal them. We muſt conceive our Seal is ſet by Chriſt himſelf to his own Proclamation, and we have no other than what belongs to the whole Church; But if we look any further than Church-memberſhip, we enter the office of the inward Miniſter, and take a power of medling with the inward ſealing, which does not belong to us. It is the want of diſcerning between theſe inward and outward things, has miſlead Mr. D. who has not yet conſidered how the Covenant is a ſealed Covenant, to all that are but Chriſts external people, and that this Seal is a ſtanding ſeal, & both Covenant and Seal make up one publick inſtrument for the uſe of the Church. We may ſee this in Circumciſion (from whence we borrow the notion of a ſeal) Gen. 17. I will eſtabliſh my Covenant between are and thee, and thy ſeed after thee in their generations. Every man child among you ſhall be circumciſed. Here you ſee how it is a ſtanding ſeal ſet to the Covenant, and both eſtabliſhed with the whole ſeed, ſo that by this one act as it were, of publick delivery, Every Church-member (that was then any one of Abrahams ſeed,) had a right to the ſeal without any more plea, as other publick privileges, for ever after in their generations.
Now whereas he puts the caſe, that ſome who come to the Sacrament are but Rebels,74 and how ſhall we ſeal unto them? I anſwer, we cannot judge of the hearts of any that they are inward Rebels, and we may not judge that they are outwardly ſo, when they outwardly come in, unleſſe we haue ſomething to allege againſt them to prove their Rebellion, and then if it be ſuch as deſerves it, they may be Excommunicated, but while they are Church Members, we cannot deny them their common privileges. But for his expreſſions, Of their ſeeming to ſubmit, yet carrying Daggers, and Poyſon about them to murder their Prince, and therefore they muſt be ſearched, &c. Beſides the vanity of the words, I muſt tell him, 1. There is no Scripture that warrants his pretended tryal of Church Members, about their coming to the Sacrament, that is flat. 2. Much leſſe, that he may take a power of ſearch as to the truth of grace, which is an entring on Gods Throne, and the Spirits work. 3. This is clean contrary to Chriſts example, who ſet up no Sacramental tryal for Iudas, at leaſt for any thing we can find of it. But alas, that is nothing to Mr. Drake, he has found out a way to turn this off with a wet finger, p. 9. & 90. Which if you confer with this paſſage, he tels us, That they who are the Servants, by all means muſt needs try, examine, and keep men away, for fear of ſome ſecret Treaſon unto Chriſt in coming hither; but Jeſus Chriſt the Lord himſelf, muſt not have power to make tryal of, or ſuſpend Iudas that really intends to murder him, becauſe the Presbytery was not ſetled.
To p. 44. I anſwer, Godly Parents and Maeſters75 instruction of their Children and Servants unto the Lords Supper, may be good, as the Miniſters Catechizing them, without this ill language he heer gives me. I would willingly allow a man ſome Salt in his diſcourſe, but his is briniſh; there are ſome ingredients to be in ones Inck beſides Gall.
To that queſtion, what Chriſt ſealed to Iudas, p. 46, 47, 48. without regard to the reſt, which is amiſſe, I judge he ſpeaks well herein, The word and the ſeal both go together, and aſſure particular mercy or judgment to the Receivers, as they are worthy and unworthy, that is, according to the Covenant-tenour, and their own condition. This is good, though his compariſon of the bitter water following this, and that the Sacrament can never do good to any, but ſuch as are good already, ſeems to me ſuch a ſlander of that precious Ordinance, I would not be guilty of for all Mr. Drake is worth. But I pray conſider this really, whatſoever Chriſt does in his Miniſtry, muſt be a gracious act, and be capable of gracious ends, ſo that this action muſt be in its own nature a means to have done him good, if he had made a good uſe of it, and tis accidental to the thing, he did it not. Yet did Chriſt, in this actual eſtate of his, Mr. Drake ſays truly, ſeal to him judgement, (you muſt conceive it, as to his own part in Receiving, for the Miniſter ſeals no intereſt but conditionally.) Now the truth is, as the Word is a ſweet ſavour to God, and a means of ſalvation, in his threatnings as well as its promiſes, becauſe it does but ſtill declare the Covenant, whereof they are parts of it; ſo76 is the Sacrament, while it ſeals judgement, or while it ſeals life, ſeeing it does but ſeal the Covenant equally in both. Here then I humbly conceive ſtill (ſubmitting my ſelf unto mercy) lies the main upon the Receivers, to examine their hearts, and ſo to come in their addreſſes to Chriſt, that they rightly apply the Covenant unto themſelves, according to their condition. Always carrying in mind theſe two things; Firſt, That thou put far enough aſunder the bleſſed work of ſealing the Covenant, though it denounces thy judgement unleſſe thou repenteſt, (for it does it no otherwiſe) and that curſed ſin of thy abuſe hereof (if thou doſt not lay it to heart) in eating damnation. Secondly, That what the Word denounces, and Sacrament ſeals, they conveigh not Really, but only Relatively, for they are not Phyſical, but Moral inſtruments, (which Mr. Drake did not think of in his bitter compariſon) ſo that while they aſſure thee of damnation, they do thee no hurt, if thou make a good uſe of them for thy conviction, but if otherwiſe, as all means elſe, they ſerve but to encreaſe it. You may happily ſay this notion is ſtrange, but is it not true, and as for the ingredients, what every one yield? who will deny the Sacrament is a viſible word? Does not the word ſay, he that believes not, and repents, is damned? that is, is in a preſent ſtate of death. Muſt not every one lay this eſtate of his to heart? Does not the ſeal aſſure the ſame thing only with the Word? Is not our Receiving, the application of what is ſealed? And is not the application, or ſetting home77 the right part of the Covenant on a mans ſoul, the very buſineſſe (by the grace of God) of his conviction, and converſion? What then remains, but that man have the information, and God the glory?
He repeats often, Where the word is not applicable, neither the Sacrament. This is his ſtrength, and I cloze with him, and urge, But if every man is to apply the Word; and while he is impenitent, he is to lay to heart the threatnings, and wrath of God, as the only way to mollifie, and work him to repentance; then it is clear the ſeal may be applyed ſo likewiſe. The Seal and the Word (he ſpeaks fully) muſt go together. If you offer to ſay it ſeals not this part of the Covenant, but only the promiſe and grace, then you take away all danger, as it is ſealing to the moſt unworthy, and make our admiſſion more free; though if any dare ſay it ſeals not the whole Covenant, you may as well believe it is no ſeal at all.
P. 51. He has Infants up again, which is now five times, but for his words, Shall the Supper be free for Blaspemers, Murderers, &c. (which, who doubts but may be excommunicated, if not put to death) and his undertaking to prove his rule of viſibility to the Sacrament, to be as orderly as Baptiſm, it is like himſelf, to ſay all day, and prove at night.
For his anſwers to my 4 Conſiderations, I reply as briefly. To the firſt, An hiſtorical faith ſuffices unto Baptiſm, Acts 8.13. To the ſecond, Acceptance is either in ſincerity, which we cannot ſearch; or outward only and viſible, and that for Church-members, is their78 receiving. As for any other, the Scriptures he pleads as abundant enough, are none at all; but if ill words will do it, he has authority enough. To the third, where are many things, I ſay, 1. Though conviction is not enough to convert without grace, what then? Is it not a means therefore with it? 2. His implicated errors are his own, for conviction of the truth of the Covenant, does come directly by ſealing it, and conviction of the general offer, by the applying it to every ſingle perſon. I think ſome nicety between offering and applying (which as to the Miniſter is the ſame) troubles the man, But3. Conviction, that Chriſt is mine in particular, as to a faith of particular evidence, as he expreſſes it, comes not at all by the Sacrament; Becauſe 1. The Sacrament ſeals nothing but the Word, which ſpeaks not particularly, I believe,2. What is common to the Hypocrite, with the true Believer, cannot bring any evidence to me. So that this ariſes onely from the teſtimony of my own conſcience, and Spirit of God. If this man were leſſe confident, he might come to know more, and be better informed.
To the Fourth, It is true, the Goſpel may occaſion diviſions, as the Bridge doth the tumults, and noiſe of the Waters, but I think it no way of the Goſpel, that goes about to make them. Let the wiſe, peaceable and godly, mark the cauſe, and avoid it. As Factions are in State, Separations are in the Church; you ſhall never unite, ſo long as you maintain the ground of them. •t is a little thing will raiſe up the ſpirits of men, when we know79 not how to allay them again, and you ſhall ſooner divide them into more Schiſms, to ruine both the Miniſter and the Church, than reduce them to what they were: For the ſpirit of Diviſion being once up, will be ſtill fetching in more and more fewel to our opinions. Even as the Magician (in the Fiction, Camerarius Hiſt. Med. lib. 3. c. 15.) that was wont to take a ſtake of wood, and ſpeaking certain words to it, it would become a man, he bids it fetch him fire and water, and when it had done his work, with ſome other words turns it into a ſtake again. A certain Friend over-hearing theſe words, would needs do the ſame: He takes a ſtake, ſpeaks thoſe Words, It turns to a Spirit, fetches him fire and water, when he had enough, he bids it ceaſe, and bring no more; but having not the Words to charm it back into its ſelf, that continues; He fearing, takes an Ax, cuts it in two: upon this, inſtead of one, there is two men fetching fire and water, never leaving, till they had almoſt brought both him and the houſe unto confuſion.
Sect. 7MY ſecond Reaſon was drawn from the viſible Church, and the Notes of it. The viſible Church is a number of ſuch as make profeſſion of Ieſus Chriſt. This I take to be the very nature thereof, and profeſſion of Chriſt reciprocal with it. The Eſſential notes, that is, (I count) thoſe things wherein this profeſſion is ſet forth, are the Word and Sacraments. I know many grave Divines do adde a third note of Diſcipline, and ſome include it under them; but I think this rather conduces to the well-being, than the being of the viſible Church. I do not doubt but our Churches where we have no diſcipline eſtabliſht, are yet true Churches, but if we ſhould not have the adminiſtration of the Word and Sacraments, though the inviſible Church might be amongſt us, yet not the viſible. Nos aſſerin us (ſays Calvin) Eccleſiae formam non externo splendore, ſed longè aliâ not â contineri, nempe purâ verbi Dei predicatione, & Sacramentorum adminiſtratione. Now what does competere eſſentially to the Church, as viſible, muſt competere to every Member, in ſtatus quo, ſo that ſo long as a man is a Church-member, he cannot be debarr'd this profeſſion in the publick marks of theſe Ordinances. Onely, let me here deſire my Reader once for all, whenſoever I ſpeak of Church-memberſhip, as our ground and common right to the Sacrament, whether before or after, to take it alwayes with the known and yeelded limitations of our admiſſion, that is, unleſſe men be unintelligent81 (as Infants and the Diſtracted, &c.) or excommunicate (whom for the preſent I account no Members) and to avoid all future cavill, unleſſe there be alſo ſome manifeſt occaſion on a civill account, as ſickneſſe, infection, or the like, that are granted impediments to it.
Upon this he has four particulars, p. 52, 53, 54. 1. He addes to this deſcription, a combining to Church ends, which indeed is virtually included, but does ſuppoſe it to be my meaning, though not exprest ſo well as he has done it.
Anſ. A diſcreet Lady being upon Marriage to a worthy man, but not rich, and perſwaded againſt it by ſome intereſt friend, in the words of the Apoſtle, It is good to marry, but better to be unmarried; Truly ſays ſhe, I have always ſtudied only to do well, & muſt leave it to you that can, to do better. So ſay I, I have endeavoured to ſet down only what ſerves my turn, and is to my purpoſe, but leave it to Mr Drake to be more curious (if he pleaſe) in his additions.
2. He asks me, Whether all Profeſſors or Saints by calling, may be admitted to the Lords Supper? I anſwer directly, & eo nomine, with our due cautions, they ought; for they are herein only called Saints, as ſeparated from the World unto this very Communion in Gods Ordinances. And now you may expect ſome weighty Argument to convince us to the contrary, let us heart it. If ſo, then why doth he ſhut out Infants, and Diſtracted perſons? Its apparent then, &c.
82Anſ. Would you ever imagin this ſame ſix times repeated thing (and ever provided againſt) ſhould be all now he has to ſay, and yet tell us it is apparent, when as to us poor mortals, it ſeems nothing at all? Let me therfore here certifie you once again, that when St. Paul enjoyns us to examine our ſelves, and diſcern the Lords body, it doth not excuſe any of age, but they are both to do ſo, & come, both to prepare and eat: We muſt do what we can ſtill, when we cannot do as we ought, and if we receive no good by it, it will be our ſin; but as for Infants, &c. we manifeſtly know, there is no ſuch thing, it is no ſin of theirs if they are not fit to come. For ignorance then and ſcandall, if it be not ſuch as makes us forfeit our Church Memberſhip (that is become excommunicate) it cannot contradict our outward profeſſion; for a viſible profeſſor and Church Member, I think are tearms convertible, and that very Church Memberſhip and profeſſion, lies in the communion of theſe Ordinances.
3. He grants my Notes, but objects the keeping off Children and Servants till they can give ſome tolerable account, &c.
Anſ. There is a difference between what is done juridically, by compulſion, and what is done only as prudential, by advice; Between forbearance, and excluſion. I think a man may conſcionably forbear his coming ſometimes upon many occaſions, and much more upon pious ends regarding preparation. My ground is, becauſe affirmative precepts oblige us ſemper, but not ad ſemper, ſo that there may83 be much of Chriſtian prudence uſed in the ordering our more ſolemn duties; upon which account only, I take it, are Godly Parents and Maſters to be commended in this thing, ſo long as they follow them with inſtruction, and ſo may thoſe Spiritual Fathers, that go no farther in the like admonitions.
4. He would have the World think I go to deceive, becauſe my Syllogiſm ſhould run thus, The Word and the Sacraments are eſſential notes, ergo, without them there is no true viſible Church; but this concludes nothing againſt him.
Anſ. Not to return evil words, I humbly anſwer, if this do not conclude againſt him, yet does it conclude againſt them I more intended to convince, than him; when ſome cannot afford the Sacrament at all to our mixt Churches. I may truly tell Mr. Drake, it was no intent of mine to diſpute with him, or offend any, but that we might ſit under our own Vines, and drink of the Wine thereof with our people in peace, without theſe ſour grapes being put into it.
P. 55, 56. He inſtances the Rubrick, and Exhortation in the Book of Common-prayer, which I believe little thought to be made uſe of to this purpoſe.
Anſ. For the Rubricks allowing the Miniſter to ſuſpend ſome notorious evil livers, I take it upon the account of ipſo jure Excommunicate, the end being expreſt to ſatisfie the Congregation. For the Exhortation, [whereas it mentions only heinous ſins (If any of you be blasphemers, adulterers, in malice, or any84 grievous ſin, &c.) we may diſtinguiſh happily between ſins that cannot ſtand with ſincerity, which no wilfull ſin (we hold) can, or with profeſſion, as Church-members; it may be it reaches not the firſt, but the laſt, upon the former account. While a man is guilty of that deſerves a cenſure, if convicted, he may humbly ſentence himſelf, unto a more ſolemn repentance, before he comes, and give no offence. But if you apply it to all known ſin] I am willing to take it, as matter of prudential advice onely (with godly Mrs before) in this ſenſe, If any of you are actually in ſome ſin unrepented of, (as malice, &c.) you may forbear this Sacrament at preſent, ſo long as you reſolve to prepare your ſelves againſt the next; But if you ſhall wholly refuſe to come, you are to know how ſorely you offend God upon theſe terms, to neglect his Ordinance. But for Mr. Drake now, methinks he ſhould bluſh to produce me this authority, which himſelf deſpiſes. I would wiſh him ſeriouſly to ponder their former Exhortation with this, and therein weigh theſe words, as given us from their experience. Whereas you offend God if you do refuſe his holy Banquet, I admoniſh you, that unto this ſin you will not adde any more, by ſtanding by as gazers, and not partaking your ſelves of it. This makes the fault much greater, and is a farther contempt, having the myſteries of Chriſt in deriſion. Is it not ſaid, Take ye, and Eat, Take and Drink ye all of this? With what fate then ſhall you hear theſe words? Will not this be a neglecting, deſpiſing, and mocking the Teſtament of Ieſus Chriſt?
85P. 56. He acknowledges this practice of his were against the well-being of a true viſible Church, if the Lords Supper were a privilege due to all members.
Anſ. I think herein his cauſe is yeelded (to all cleerly, but what we have excepted) for there is an Inward right or privilege to this Ordinance, which is inviſible, we here ſpeak not of; and Outward, or viſible right, and that is Church-memberſhip. As for the ſubdiſtinction of this, to be more remote, or immediat, found out by ſome, we cannot receive without warrant from Scripture.
I pray look unto the Paſſeover, what gave a man right to that? See Exod. 12. Every circumciſed perſon ſhall eat thereof. There was nothing but a mans entring into the viſible Iewiſh Church, was the ground of his admiſſion. Turn to Acts 2.42. What gave thoſe 3000 right to continue in breaking of bread, as doctrine, but only that they were added to the Church by Baptiſm? and immediatly this fellowſhip belongs to them. See 1 Cor. 10. 16, 17. The Sacrament is the Communion, or token of our Communion in Jeſus Chriſt; Now I argue, If every Church-member in ſtatu quo, is in Chriſt Io. 15.2. externally a partaker of his blood, ſo as to ſanctifie him, Heb. 10.29. and redeem him, 2 Pet. 2.1. then he has, I hope, an immediate right to that which is but a token hereof; So long as he is in communion, how can he be debarr'd the Communion? Theſe outward things muſt go together, and you muſt cut him off Relatively from communion with Chriſt, or the Church, be86 you can deny him the outward pledge of his profeſſion. While he is in the body, he may partake of the body, The Church is the body of Chriſt, and ſo long as we are one body, we are one bread, and partakers of that one bread. There needs even nothing here, methinks, but drawing the curtain, and you ſee it day all abroad.
P. 56. Good Government lies in the Geometrical (not Arithmetical) adminiſtration of cenſures, &c.
Anſ. Mr. Drake does well to ſpeak for himſelf, for if there be any thing in this good Government he means, hangs by Geometry, it is this ſuſpenſion, while he places it in the air between Admonition and Excommunication. As for his argument from the greater to the leſſe, we know it holds not, but in things of the ſame kind: Now Excommunication is of divine inſtitution, but where will you find his ſuſpenſion? ſo that his Reaſon truly, is this, Becauſe he may exerciſe that which is a Church cenſure allowed in the Word, which is the greater; therefore he may ſet up that which is no Church cenſure, which is the leſſe. The caſting ſcandalous perſons out of the Church, with due caution, is I think of Divine right, but the Excommunicating a man from one Ordinance, ſo that he is ſtill a Church-member otherwiſe, is to me an opinion upon the hearth unturn'd. The lump is the Church, and I ſee not how the leaven can be ſaid purged out, while it is a part of it. Excommunication therefore, I judge, does properly reſpect Church-ſociety in general, or Church-memberſhip;87 and all the Ordinances Relatively, as I take it. An Excommunicated perſon I doubt not may be admitted to ſome Ordinances, as the word (and it may be prayer, as the Church thinks fit) to do him good, while he is kept from others, as the Sacrament, yet is he not to be accounted hereby a Church-member. He may come to hear in the ſtate of a Heathen, as the word is publiſhed to all, Mar. 16.15. But as the Word is a Sealed Word, and belongs with diſtinction of privilege to the Church, he is Relatively cut off from his intereſt in it. So that he is to reckon himſelf (for all this common favour) as one externally caſt off from the Church, and all her Privileges, that the terror thereof may drive him to repentance, and bring him home. And upon this account only of being (Relatively) out of the body, do we juridically debar him (as I hold) communion of the body.
Pag. 57. Becauſe ſuſpenſion is not mentioned in Scripture, therefore Mr. Humphreys will have it expunged; as if becauſe a man will not be gained by words, there were no other way but preſently to knock him on the head.
Anſ. 1. I pray, let all tender Conſciences take notice, that this thing (diſtinctly) contended for, with ſuch ſtrictneſſe, is confeſſed in tearms, not to be in Scripture2. Whereas the whole buſineſſe of Excommunication is placed by him, in actual receiving, from which he ſuſpends all that refuſe to ſubmit unto his way; it follows that this man, before he does ſo much, as go to gain ſome by words at all, he preſently knocks them on the head,88 and yet would be thought very favourable, that he doth no more to them than he can poſſible. As for the commendation of his own way, as a means to purity, inſtruction of the ignorant, good converſation of the Members, &c. I anſwer, Theſe are indeed commendable things, to be purſued, without theſe terrors, and burdens upon the Conſcience, in reference to this Ordinance.
Pag. 58. He tells us, My ſupport from Christs Parable of the Tares and Wheat, Mat. 13. is feeble.
Anſ. But is is ſtrong I hope to maintain our mixt Churches againſt ſeparation; when the Net is drawn, then ſhall the fiſhes be ſeparated, and when the Harveſt comes, then ſhall be gathered out, all things that offend, v. 41. And if herein it be invincible, it would ſerve me, had Mr. Drake let me alone. But ſeeing he begins with me, let us try him; the ground on which he ſtands is viſibility; if any man be viſibly unworthy, he muſt not admit him upon any tearms. Now ſee how directly this is againſt the words of the Parable. v. 26, 27. The Servants come and tell the Lord of the Tares, they diſcern them, they are apparent, they are viſible Tares, yet the Lord commands to let them alone; I think Mr. Drake muſt ſhut his eys upon this Text, if he will yet perſiſt in making viſible unworthineſſe the rule of excommunication. But now what has he to ſay unto this? 1. He ſays, Its apparent the Tares were ſown, when men ſlept, v. 25.
Anſ. But what is this queſtion, how they were ſown, to their growing together? I remember89 Eraſmus brings in two men, as very conceited to have others think they could hear well enough, when they were both ſtark deaf, and thereupon diſcourſing together; methinks Mr. Drake while he ſpeaks ſo notably to the purpoſe, might ſerve ingenuouſly to make a third between them. 2. He ſays, He forbids them on this Proviſo, leſt it ſhould hurt the Wheat, but he can do it (he thinks) ſo curiouſly, it ſhall be much advantage to it.
Anſ. I pray mark it, The Lord judges the plucking up the Tares will hurt the Wheat, (ſhake, unroot, grieve the tender) Mr. Drake ſays it will do the Wheat much good. The Servants take their Lords proviſo, to forbear, Mr. Drakes takes it to do the contrary; you muſt think Mr. Drake a little wiſer than theſe Servants.
As for his tearms, of Negative, and poſitive ſuſpenſion, we may approve (if he will) under their own notions of admonition and Excommunication; but whereas he objects, If the Lord will have the Tares let alone untill the day of Iudgment, what will become of this Excommunication? I anſwer, there is no doubt of Chriſts reconciling his own Ordinances.
P. 59. Chriſts converſe with ſinners makes for us, who publickly profeſſe their repentance, but not Phariſees, &c.
Anſ. 1. Sir, Publick Confeſſion will hardly down, and Auricular we do not approve. 2. Chriſt ſometimes converſed too with the Phariſes, I hope to do good upon them. 3. I90 had thought Chriſt had often companyed with ſinners, to bring them to repentance, and not with ſuch only as were penitent already, and that I think, applyed here, makes little for you.
P. 60: He brings in ſome expreſſions of mine with amazement, the ſenſe whereof, (as harmleſſe as the words) is but this,I judge Chriſts act of admitting Iudas, hath been generally prevalent with the Church, for Free-admiſſion, and that it might yet be ſufficient, but that men are not now ſo willing to receive it.For my part, I do but declare herein, according to our former Church, with the practice of Mr. Perkins, and ſuch godly men that have gone before us. And as for ſuch that are now otherwiſe minded, I reverence them, I have no evil thoughts of them, the Lord knows it, Mr. Drake need not ſo unjuſtly, and ſo direfully, firſt accuſe me, then condemn me for what he forges, as if I deſerved to be more than ſuſpended, which in his ſenſe, makes me tremble, it ſhould enter into his heart Ah Lord! Is this the temper of holy men? Judge me, try me, (though I am vile otherwiſe, and moſt unworthy) if herein there be any iniquity in me, why I ſhould be thus devoted to the pit of Hell, even irrecoverably, if thy mercy did not exceed this mans infirmity. Thou ſeeſt, theſe cenſures are things too ſharp to be put into the hands of ſuch Children of thine, who have ſo little diſcretion for to uſe them, and it may be the effect of thy Fatherly wiſdom, to keep their knives away from them, when they are ready to do ſuch ſhrewd91 turns with them. It may be the Lord will look on my affliction, and require me good for his curſing this day.
Sect. 8MY third Reaſon was from Church-fellowſhip, which ought to be in charity, humility, without judging, every one eſteeming others better than themſelves, &c. Now if men will go to ſet up a diſcriminating Ordinance they cannot keep themſelves from intrenching on theſe duties, and occaſioning diviſions. Our ſad experience has made this argument too weighty for Mr. Drakes particulars, which are not worth the naming, unleſſe he could firſt prove it the Miniſters duty, to diſcern between the worthy and unworthy, as the rule of admiſſion. When Moſes ſaw two Iſraelites fighting, he parted them, and made them friends, but when he ſaw an Egyptian ſtriving with an Iſraelite, he ſaved the Iſraelite, without any regard to the life of the Egyptian. If this rule of viſibility had any foundation in the Scriptures, we ſhould certainly endeavour to reconcile theſe texts to it; but when it has not any at all, and yet is ſtriving againſt our peace and unity, humility and charity, we muſt ſave the Iſraelite: theſe duties muſt be preſerved, whatſoever becomes of this oppoſite thing that contends with it.
Not that I hold all judging unlawfull, for I doubt not, but there may be both a Publick, and private judging; Publick judgement is either in Civil cauſes, or Church-cenſures, both92 which are ſufficiently warranted in the word upon due conviction. Private judgement, is either upon ones ſelf, or upon others, I think ſometimes the one may be ſinfull, as the other without ſin, and that not only, in caſe of outward actions which are apparent tranſgreſſion, but in ſome charitable ſuſpitions upon occaſion (as Iob over his Sons) tending to admonition. This I do ſpeak, that I may not abate from the zeal and piety of any over their relations, though we allow a free-communion.
For his 9 things, p. 62, 63, 64. I return briefly, 1. A judging ones ſelf as worthy, and unworthy unto the Sacrament, is private, but ſound judgement. A judging others as to the truth and ſincerity of grace, though publick, is not, I think, a warranted judgement. But a judgement of probability, as to a viſible fitneſſe, and unfitneſſe, upon a charitable jealouſie, may be ſolid, as to advice and counſel, but not, as to be a rule of admiſſion, or ſuſpenſion.
2. The cenſures of the Church upon Hereſie or ſcandal, after due admonition and conviction, will ſtand firm (as they have ever done) without this judging at the Sacrament.
3. Epheſus is commended for her tryal of the falſe Apoſtles, as to their doctrine, not for a trial as to the Sacrament. She could not bear thoſe that were evill in the Church, it were a wretched interpretation, to ſay, ſhe could not bear them only at the Lords Supper.
934. The Apoſtle, 1 Cor. 5.7, 12, 13. ſpeaks of the like Excommunication from the whole lump, that the evil report of ſuch a notorious action (I take it) might not leaven their Churches reputation, by his being reckond of their company.
5. The trial of the Miniſters at our Ordination, hath expreſſe warrant for it, but there is no Scripture ſets up a tryal of our members unto the Communion.
6. The gentleneſſe required of an Elder, 2 Tim. 2.24, 25. will hardly ſtand with Mr. Drakes ſpirit, which makes him the more unfit for this trial, if it were meet in others.
7. The word〈…〉〈 in non-Latin alphabet 〉, does not allow us to ſuffer men in their ſinnes, for there is a reproof in the ſpirit of meekneſſe, but it does allow us to ſuffer, and invite them (unleſſe excommunicate) unto Gods ordinances.
8. It is a cenſure befits only Mr. Drake to judge it out of pride in the moſt, and ignorance in the beſt, that they do not conform themſelves in this thing unto him, when it may be the lamentation of their ſouls, to ſee the miſerable effects already of it.
9. As a man cannot note a fault with more mildneſſe than in Scripture-terms, and bring himſelf in it, as I have done in theſe words, Preferring our ſelves, Phil. 2.3: ſo there cannot be expreſſed more bitterneſſe to a fellow-Miniſter, ordained as he (if he would know it) by the Presbytery, than to number me in the company of Corah, Sanballat, and Tobiah.
94And now ſhould I return him his own language, p. 61. See you not here how the vizard of piety falls off, and his breath and pen ſavour quickly of pride? Should I ſay, If this do not ſmell ſtrong of ſublime Phariſaiſm, I beſeech you what doth? as he has it p. 93? Or rather ſhould I heartily adviſe him to take heed there be not a guilt herein upon his own conſcience, that ſo galls him to the heart, (in a hatred of the remedy, inſtead of the diſeaſe) I ſhould be juſtified by his words, but do not know whether I ſhall be approved by God, in making it a means to ſhew him his ſin, and humble him for it. For my part, while he can even wiſh the earth might open and ſwallow me up, I deſire the Lord to open his eyes, that he may ſee the rents he helps to make, to ſwallow up the Church: And though he obtain not his wiſh as to the Earth, yet has he prevailed much as to the waters, which have overflowen my ſoul, and even been ready to ſwallow that up, with the ſorrows and woundings of my heart under theſe his bitter accuſations. The Lord executeth judgement and righteouſneſſe for the oppreſſed.
Alas Sir! Is it any advantage unto me to ſee our Church in her ruines? can I repine at that double honour you would get, in ruling well, as in labouring in the Goſpel? Do not I rather deplore the burden on your ſelves, and indignation of others in lieu of it? Would it not be as much happineſſe to me as my fellow brethren, to have that Government eſtabliſht, which is thought moſt conducing to our own good? And can I take any ſuch pleaſure in the95 diſ-orders, diſ-reſpects, and contumelies, of an unwieldy people, as much as any, for want of diſciplin, that I ſhould be againſt it? No, it is the unwarrantableneſſe in Scripture, the unſuitableneſſe with mens Spirits, the improbability of the effect; it is the deſire of peace, unity in the Church, and the taking away the root of our diviſions, eſpecially it is the infinite account on the Miniſters Soul, the many grievous wounds, and perplexities of tender Conſciences, that have engaged my ſoul•, and intereſſ'd my ſpirit for a freedom at this Ordinance. And now, if it ſhall pleaſe the Lord, to make me a poor inſtrument, to bring refreſhment to any of his people amidſt their afflictions, concerning themſelves, or our mixt Communions, I ſhall be contented to be reckoned by this man, for a Sanballat or Tobiah, if I may be accepted of my God in the words of Nehemiah, Remember me heerin O Lord, according to thy great mercy, and wipe not out the kindneſſes I have done to the houſe of my God, and the offices thereof, but wipe out all my failings, and my offences, with thy goodneſſe, and the precious blood of Ieſus Chriſt.
Pag. 65. His note is good (though words bad,) We are more apt to take notice (of what men do ill, than what they do well) of their ſitting to reject a few, than of the many are admitted to their mutual comfort, &c.
Anſ. I know not which is more comfort, to have all viſibly worthy, or to have charity enough to make all ſo, I am ſure, the ſeeing the vileſt may have a good uſe on our hearts,96 if it humble them, and makes us look on our ſelves, as them, without the difference of Gods mercy. It is indeed a comfortable thing, to be with our brethren round about our Father, with none but His Children, receiving our portions of the blood of Chriſt, yet need it not deject, but enlarge our devotions, to ſee an attendance of Servants alſo coming along with his Sons, in their due profeſſion of a like outward dependance on him. While the Glory of the Lord filleth the Temple, his Traine may be ſuffered to reach unto the Earth.
Pag. 66. to p. 70. He brings in my 3 paſſages of our Saviour. The firſt was about the Phariſee, Lu. 18. Which I have expreſt with that tenderneſſe, and caution in the ſhewing the fault, and not grieving the faulty, that I commit it farther to their conſideration, pitying Mr. Drakes poor excuſe, That his judgement was private and without tryal, as if a thing for being more publick, were the leſſe evill; and when he judges himſelf worthy, and many unworthy, he asks the queſtion, Yet how do we think our ſelves better than others?
The ſecond was in Lu. 5. where Chriſt entertaining ſo many Publicans and ſinners at Table with him, gives us the reaſon, that he came to call them to repentance, that is, to convert them; and yet Mr. Drake ſays, What is this againſt them, Who will admit none unto Chriſts Table, unleſſe converted already? For his interpretation of I come not to call the righteous, he wrongs Chriſt to ſay, 1. He would not have all admitted. 2. Rejects the Righteous,97 for this muſt be taken in regard of the effect, not tender of his grace. 1 Tim. 2.4. Chriſt rejected not the Phariſees, but they rejected him, Mat. 23.37. He offered his grace as freely to them, as any others, but the fault was their own, they would not come into it. Whoſoever comes unto me I will in no wiſe caſt out.
The third was a ſweet place in Io. 8. where, who doth not ſee how impertinent Mr. Drake is, about opening that Text (though he doth it well enough) as if he could not diſtinguiſh between a proof, and illuſtration. My ſenſe is this, the tender conſideration of Jeſus Chriſt, in ſetting the Iows to the ſifting their own hearts, when they came with intents of judging the Woman, might be a good allay for many amongſt us, that are ſo forward about the cenſuring others, and indeed, is ſo taking, Mr. Drake fre•s at it. For my part I can patiently bear with his tearms, of Ignorance, Instability, Prejudice, Perverſion, ſo long as I find a complacency in my ſpirit, and comfort in this paſſage above moſt I have writ. Methinks I have ſome paſſages are not ſo fit for me, I can even mourn over them, that they ſeem too pious for the writer; but this is an Argument, may be my very own, an Argument that becomes ſuch a poor ſinner as I am; the very prevailing thing at the bottom of my ſoul, and not ſo much an Argument, as the very confeſſion of my heart. Indeed I was afraid that this acknowledgement of my Conſcience would have turned to my ſhame, but I have found it my peace, and whilſt I have confeſſed98 mine iniquity, my God I hope does forgive me, and anſwer my reproach. For when Mr. Drake tells me, I am proud, a Phariſee, a Corah, I can but turn to this place, and I hope I am not ſo. For my anſwer then to him, his error is open, in taking his Sacramental judging for warranted, which is the thing in queſtion. Tis true, men cannot bring this paſſage againſt the Magiſtrate, nor to take away our cenſures which God has commanded in the Church, yet is it ſufficient, I hope, to make us take heed, and be very loath to ſet up any cenſures (as of viſible worthineſſe) which Chriſt has not commanded us. So that to cloze, as I ſaid at firſt, if this were once proved a precept of Chriſt, I would yield to Mr. Drake in every particle, but ſeeing men are aſſured there is no ſuch thing, it is in vain to conceive chaff and bring forth ſtubble, which his own breath ſerves but to conſume, while of all his particulars, he that is now ſo hot, ſhall not have a coal left him, to warm at, nor fire to ſit before it.
Sect. 9MY fourth Reaſon aroſe from the formality of a ſelection at this Sacrament, as vain, and endleſſe; vain as to the really worthy, becauſe we cannot know them, and endleſſe as to the viſible, becauſe this is the door of our ſeparations.
Look we unto the Church as it was amongſt the Iews; The whole Nation, Deut. 12.2. is ſaid to be a holy people, a peculiar people, Ezra 9.2. Dan 8.24. In Deut. 26.16, 17, 18. there is this reaſon, becauſe the Lord had given them his Statutes. Compare it with Ro. 3.2. and 9.4. To them belonged the Oracles, and the Covenants, &c. I pray mark it, as the Iews were ſeparated from the World, in the acknowledgement of the true God, and profeſſion of his name, they are a holy, peculiar, adopted people, inſomuch that Moſes ſays expreſly, God did hereby avouch them to be his people, and they him to be their God. Now unto whom the Covenants belong, the ſeals of the Covenant do belong; but the Covenants we ſee manifeſtly belong to them hereby, as profeſſors, or members only of the Jewiſh Church, and that we muſt know too, by way of privilege, ſo as that they are intereſted in the outward benefits of it, and reckoned externally in Covenant with God, even in caſes of very grievous tranſgreſſions, if you ſeriouſly ponder Ex. 32.7, 8. with 11.13. Pſ. 106.39. with 45. &c. In Eze. Idolatrous Children are ſaid born to him; and Chriſt calls them his own. Io. 1.11. who were unbelievers, and received him not. And hence therefore100 did Circumciſion, and the Paſſeover, belong to them on that account, for we find their whole ſeed to be Circumciſed, and counted holy, Ro. 11.16. and when they were once Circumciſed, Ex. 12. there was no need of proving any other right unto the Paſſeover. There is a place here in prevails much with me, Exod. 24.8. where we find Moſes upon this very reſpect, making no diſtinction, in ſprinkling the blood of the Covenant in general upon the people, with theſe words, Behold the blood of the Covenant God has made with you. I pray pauſe a little, and think, what do we more in delivery of the Sacrament?
Look we again as we are Chriſtians; We ſhall find there is no privilege belongs to the Elect, but in an external relation, it is frequently attributed to the viſible Church, in the New Teſtament. There is an external Vocation, Sanctification, Adoption, Redemption, &c. The Apoſtle calls the Hebrews Holy Brethren, and partakers of a Heavenly calling, Heb. 3.1. when yet there was a heart of unbelief (ver. 12.) he fears in them. The Corinths were very vicious, 2 Cor. 12.21. and upon this account he at firſt wrote to them, 1 Cor. 1.11. yet does he ſtile them, as they are of the viſible Church, Saints by calling, Sanctified in Chriſt, 1 Cor. 1.2. And even thoſe of them that were given to Fornication, 1 Cor. 3.17, he ſays they were the Temples of the Holy Ghoſt, uſing that as an argument to reclame them from it; Even as he tels them, all were in communion with Chriſt, and partook of one bread, wherefore they ſhould flee Idolatry,101 1 Cor. 10.14, 15, 16, 17. There is then a double Chriſtian, and Jew; An outward Jew, and Chriſtian, and an inward Jew and Chriſtian, Rom. 2.28, 29. Even as there are theſe outward and inward privileges and relations. Now that which makes a Chriſtian or Iew to be inwardly a Iew or Chriſtian, gives him an immediate right to the inward privileges, which is truth of grace: And that which makes a man an outward Chriſtian or Iew, gives him immediate right to the outward privileges of the Iew and Chriſtian, and that is Church-memberſhip, or profeſſion. And this buſineſſe, methinks, is ſweetly decided for us by Chriſt himſelf, when he ſumms up the whole viſible Church into theſe two heads only, Many are called, and few choſen.
As for what Mr. D. has to ſay againſt this, p. 71, 72, 73, 74. it is barren, as a field already glean'd. In general he ſays, 1: In the rule of admiſſion, they are not to go by the truth of grace. It is well he is brought to confeſſe this, which ſo often otherwhere he thinks himſelf bound to pry into. See Page 117. His trial there, is to uncaſe many outwardly pious, that live in ſome known ſin, and diſcover them to be hypocritical, yet here it is not the rule he goes by. It is pity but the Lawgiver ſhould be Lord over his own rule. His reaſon is, becauſe Infants, &c. which is now ſeven times. 2. Nor by viſible profeſſion, or Church memberſhip, which way the Scripture goes, becauſe it is too looſe for him. The godly, forſooth, muſt not go the ordinary road of Chriſtians, leſt the wicked come along with them. His argument102 is as good as this, I muſt not go the horſeway, becauſe I am a man. 3. He has found out a medium, a middle way, which before theſe times our Church never knew, and he may be famous for the diſcovery, ſeeing there is ſcarce a trace or footſtep in the whole Word, any elſe can find for it, beſides him. We have had one Drake already famous for ſhooting the Gulph, you ſhall now have another, for cutting the Streights in this buſineſſe of Admiſſion.
In particular, Page 71.72. Could not all the Art Mr. H. hath, think of a medium participationis?
Anſ. 1. The whole Art Mr. H. profeſſes, is to be a humble follower of Ieſus Chriſt, who tells us of no medium here, while he divides all his gueſts (as I have ſaid) into the called and choſen, Matt. 22.14. Which cloze being brought in unto this Parable, may happily ſerve both to check Mr. D. that will be wiſer than his Lord, and help to direct us in the rule of our admiſſion. The ſervants can look but to the one, who are Saints by calling, as the Lord to the other, who are Saints by Election.
2. I doubt not but if Mr. D. finds out one medium, there will be enough to find out more, for if ever there were any Sects or Schiſms in the Church, they run upon this ſame account, that they have found out the true medium as well as he. If we maintained our profeſſion, we might have kept out our diviſions, but in the yielding the one, we are loſt in the other. Mr. Drakes words here are but vain, when we ſee103 theſe ſad effects. There is a wound made in our very bowels, which the Church has received by her own ſons, while they have given the occaſion of ſeparation from her. This is the whirlpool wherein ſhe loſes her Children, whom as ſoon as ſhe has foſtered under her wings, and with long travels gotten but out of the ſhell, they preſently leave her; Even as thoſe Ducklings that are hatch'd under a Hen, let them but come once to ſee the waters, they regard not at all the cluckings of their Mother, but run themſelves in the depths of their own imaginations.
P. ibid. Wee look at his rule of Church-memberſhip, or profeſſion, as a very looſe principle &c.
Anſ. And what does he think of Chriſts action, in admitting of Judas, was that a looſe action? and are the Scriptures looſe Scriptures? what reaſon has he for this? Becauſe it will open a door for Infants, &c. Alas, good man I, Is this it? and I pray what elſe? As alſo for the wicked, &c. He ſhould ſay in plain terms, It is a looſe principle, becauſe it is not his principle, and then he had hit it.
For his inſtance of children, which we have had now no leſſe than eight times over, merely out of penury, in having nothing elſe; Methinks I may only anſwer him, with the Philoſopher, when he took another a-bed with his Wife, that was extremely ill favoured, O miſerable man (ſays he) what neceſſity has brought thee hither? O poor Mr. Drake! what wretchedneſſe is this, that he ſhould have no other argument to make uſe of? 104For his other inſtance, if profeſſion be Mr. H's, ground, how dare he Excommunicate any Baptized perſon, though most wicked? I anſwer, As the Prieſt durſt ſhut up the Leper from the whole Congregation; becauſe of Gods ſpecial command, 1 Cor: 5.13. Indeed if the Prieſt would have kept him from the Ordinances, when he was not to be kept from the Camp, he had no warrant for it. Though I dare not exclude any Church-member, in ſtatu quo, while his right is good, yet I hope I may, where he has forfeited that right, and is made no Church-member by Excommunication. Becauſe I muſt admit of him that is a profeſſor, therefore may not I exclude him, that is for the preſent in the ſtate of no profeſſor? It fares with children here, as it does in their lands, it is not for want of a right, but want of a capacity, they do not enjoy it; but it fares with the Excommunicate, as in mens forfeiture of their Eſtates; Their whole right to it is loſt for the preſent, until there be a recovery by their repentance.
Page 74. Doth not Mr. H. know, a man may be habitually worthy, and yet not actually, &c. Dia he never hear of Real and Viſible worthineſſe. & c?
Anſ. For the former, I do know it is a good diſtinction, as applied to the Receivers, though I believe it no wayes concerns the rule of our admiſſion. But for the latter, I muſt confeſſe I have heard of the Viſible Church, Saints by calling, Profeſſors, &c. but this Viſible worthineſſe, as diſtinguiſhed there-from, I have not lightly read of, but in him, though105 I willingly in oppoſing him, make uſe of the terms as brief, and very ſignificant of his meaning, that is as Exotick to the Scriptures, as the expreſſion.
And now methinks I ſee many pious men, conſcious of their own uprightneſſe, as ſo many Iobes, ready to ſtand up and juſtifie themſelves; behold therefore, I ſhall be as another Elihis, formed out of the Clay; I have heard you ſay we are innocent, our way is righteous; But where are your Scriptures? Where is any precept for it? or example in the Word? doth it ſeem good to you to put a yoak on the Brethren, when you are not ſure, it ſeemeth good alſo to the Holy Ghoſt? Is there any thing worthy all your labours, watchings and pious deſigns, that has not clear Authority from Chriſt? Or is there any ſuch thing, worthy our Churches troubles and alterations? Have ye been ſo tender of your own conſciences, about ſome circumſtances at this Table formerly, that you ſhould not now leave the ſubſtance of the duty free unto others? And have you in the iſſue found any ſuch fruits, and bleſſed effects, as you have expected in laying this foundation, whereof our ſpiritual enemy takes advantage to bring a burden upon our own Souls, perplexities to tender Conſciences, diſpleaſure on the general, and accidental danger to us all ▪ in opening the door to our endleſſe ſeparations? How hath the Lord Covered the Daughter of Zion with a cloud, and caſt down from Heaven to Earth the beauty of Iſrael? Reproach, and Diviſion hath broken our hearts, wee looked for106 ſome to take pity, and there was none, and for comforters, and have found none. Turn thou us unto thee, O Lord, and we ſhall be turned, Renew our days as of old.
Pag. 75. Upon that alluſion of mine, about the Onion, out of pleaſant, he brings bitter; whether the man be more flat or ſpiteful, let others judge; I am ſure, the Embleme of the Spider, ſucking venom out of thoſe flowers the Bee does honey, is lively repreſented in this place. For the ſenſe of his words, which are a cenſuring of all us that hold for a free offer of Chriſt at this Sacrament, to be oppoſers of the Church, and the Wicked, and his party only the godly; I anſwer him humbly in the words of Chriſt, Luk. 9.55. You know not what manner of ſpirit you are of. It is not ſo eaſie a thing, to diſcern, between the right hand and left hand of Ieſus Chriſt; It is not your part to ſever the Sheep and the Goats, to write Doomſday, and the book of Iudgement. It was a kind queſtion of Joſeph to his brethren, How does the old man, is he yet alive? I will ask my virulent oppoſer, the ſame queſtion, Sir, What think you of the antients of our Church, and their former practices? How have they done a long time? Is your Father well, the old man, of which you speak? Are they all of them of the wicked? Is this your kindneſſe to them in their age? to bring down ſo many grey judgements with ſorrow to the grave.
For the manner of his expreſſion, with his dagger of that text, Ez. 13.22. (though uſed by roat before to Mr. Prynne) I muſt107 confeſſe it is very grievous to me; Mine eyes cannot look upon it, but they affect my heart; O Lord! Do thou bow down thine ear, and hear, open thine eyes, an behold, for me, the reproach, he has ſpread here with p. 92, 93, 94. &c. before the world; See Lord, if thou wilt allow ſuch language, and ſuch ſpleen in one of thy children, and not reprove him for it; Rebuke him, O Lord, yet not as a Son of Aſhur, but as a Son of Iudah. Let all bitterneſſe, and anger, and clamour, and evil speaking, be put away from you, with all malice, and be you kind one to another, tender hearted, forgiving one another, even as God for Chriſts ſake hath forgiven you.
Sect. 10MY Fifth Reaſon was drawn from the uniformity of the ſervice of God; If the Lord has appointed all his ordinances in common for the viſible Church, why would man ſever what Chriſt has joyned? The ſtrength of this truly rednced to its fountain, iſſues from Gods precept, and our duty, which, ſo long as they muſt ſtand, the queſtion may not need ſo great debate, whether we muſt obey rather, God, or man.
There was no Nation like the Jews, unto whom the Lord gave his Statutes, ſayes Moſes, it was the whole people, the whole Church, to whom the Statutes were given; Amongſt theſe Statutes, they had the Paſſeover, which you may ſee to whom it belongs, Exod. 12.3. Speak unto all the Congregations; Mark it, is108 not here a general inſtitution, as of any other ordinance? ſo that the whole Iewiſh Church, or all the circumciſed, is the adequate ſubject (if I may uſe thoſe words) of this duty? Compare it with Numb 9.3. and God ſayes, he that did not keep it, ſhould be cut off. Will any man now imagine (unleſſe Mr. Drake) that none but the regenerate were to eat thereof? Turn then to the Goſpel, and do we not likewiſe find the Sacrament inſtituted thus for the whole Church? The Lords words are, Doe this, Drink ye all of it, a ſtanding precept to all the Twelve, as repreſentatives of the Vniverſal Church, as viſible, while Iudas is amongſt them; and it is expreſt, They all drank of it. Out of Sion ſhall go forth a Law; upon this obligation, we find the whole number of Profeſſors, breaking bread every week, Act. 20.7. and daily, Act. 3.46. but we find not a word about any diſcrimination at it: Is not this then a general command for the viſible Church? and was not here the practice common? Again 1 Cor. 11. you have the whole inſtitution repeated, and enjoyned till Chriſt come, ver. 26. And then ver. 33. he concludes directly thus, When you come together to eat, tarry for one another. He ſpeaks, no doubt, unto the perſons he reproves, which we may ſee how vicious they were, and yet their comming he holds to be good, that must still be done, but directs them to carry themſelves better there, which likewiſe ought not to be left undone. One would never think it ſhould have needed to come under proof, that this is a duty belonging in general to the viſible109 Church, or that any ſhould hold, that it is a precept onely for the regenerate and Elect, if we did but conſider that Saint Paul is ſo far from making diſtinction of theſe Corinths at it, that he brings it in the Chapter before, as an ordinary privilege, without any diſpute, even as freely as the very Manna, and the rock, which rock was Chriſt.
Unto this I will adde only thoſe words, Gen. 17.10. This is my covenant you ſhall keep, Every man-child among you ſhall be circumciſed; from whence it appears, the condition and keeping of the Covenant is either inwardly in the grace, or out wardly, in the adminiſtration; If a man be not inwardly in covenant to keep it effectually in the grace, yet ſo long as he is externally in covenant, he muſt keep it ſtill in the adminiſtration, that is in the Ordinances.
It is therefore, as I am afraid, very dangerous to hold with Mr D. (let the pious judge between us) that it is onely the regenerate (for ſo he ſpeaks it) not every mans duty to receive; for this opens a door unto neglect, making mans impotency, a ſufficient reaſon to nullifie Gods precept, and to juſtifie one ſinne with another. I ſhall therefore here produce you Mr. Perkins (for we muſt be plain herein) in his Caſes of Conſcience, whoſe authority I hope will go, he layes down theſe three rules.
1: Every man of years living in the Church, and being baptized, is bound in conſcience by Gods command, Take, Eat, Doe ye this, to uſe the Lords Supper. You ſee here Church110 memberſhip is the rule this Eminent man went by, and yet I hope was not one of the wicked, for all Mr. D's cenſure. 2. Every man is to receive it often, 1 Cor. 11.26. conſidering it is nothing but the ſhewing the Lords death. He comes up to our very ground herein, as a viſible Goſpel. 3. Every man is to receive, and uſe the Lords Supper, according to the laudable custom of his own Church, &c. Nothing can be more full and honeſt. Indeed it is true, if a man live in any known ſin, he ought to repent before he come, he muſt come, and come worthy, he muſt come worthily, yet he muſt come, whether he be regenerate or unregenerate, he muſt obey ſtill; our neceſſity of ſinning cannot evacuate Chriſts authority, or mans duty. When an Action hath evil in its own ſubſtance, it is to be omitted; but when the Action is of its ſelf the matter of a precept, and ſo hath evil externally caſt on it by the Agent that doth it, here the Action is not to be omitted, but the Agent to be reformed.
For Mr. D's anſwers here they are trifles, p. 75, 76, 77. 1 He brings in Infants again, which is the ninth time, and he is confident to extricate himſelf by the ſame ga•. But he is a little miſtaken, for I have put him in two ſuch thorns, that he ſhall ſooner prick himſelf to the bone, than fairly get out of it. 2. He ſays ſix parts of time are common, yet not the ſeventh. 3. He ſays on. 4. He is very fine. The whole Ordinances he diſtinguiſhes into parts, they are not applicable univerſally, and ſo the Sacrament. Where if the man be ſerious, I anſwer. 1. Mr.111 D. muſt not part thoſe actions Chriſt has joyned. 2. Moſes makes no doubt of applying the Covenant univerſally to the people, and it is in my mind that that paſſage may do much. 3. The Word it ſelf, or covenant, is applicable to all, in the whole parts of it uppon its own terms, that is, conditionally. 4. If this will not ſerve, Take but the language of the Covenant aright, Mar. 16.16. Here is Chriſt, If thou truly acceptſt of him, thou ſhalt be ſaved; If thou do not, the Word declares, and the Sacrament ſeals to thee, unleſſe thou repentest, thou ſhalt periſh; and then all the difficulty is over, and our ſcruples done.
P. 78. If doe this be univerſal (leaving thoſe two other things like the reſt) then it were a ſin to perſwade any to forbear, though a Zimri, Actually drunk, &c.
Anſ. 1. His inſtances are ipſo jure Excommunicate. 2. As Chriſt ſays, Doe this, Paul ſays, Put away from you ſuch a perſon. We do not deny from Chriſts univerſal, Pauls exception. 3. Though there is no occaſion that may make us commit a ſinne, yet are there many occaſions ſometimes of forbearing a duty. A man may leave his gift at the altar, and go and be reconciled, but he muſt not take away his gift from the altar: The buſineſſe may be deferred, that muſt not be wholly left undone. If I know my brother evil, I think I may admoniſh him to repentance ▪ and give him inſtructions of preparing himſelf better againſt next Sacrament, ſo long as I do but bind the obligation more on him; but if I adviſe him upon ſuch reaſons as will wholly keep112 him away, my adviſe is evil. Affirmative precepts do bind univerſally, as well as Negative, but not ad ſemper, againſt all occaſions. I may in prudence, I think, adviſe my brother of ſuch an occaſion, for the advantage of his ſoul; but if I tell him it is not his duty, I make my ſelf Lord over Gods command. As the Church has alwayes attributed much unto prudence in the ordering this ſolemnity, eſpecially as to her more ſeldom and frequent adminiſtring, ſo may her Members happily take ſome example, as to their receiving. Forbearance on neceſſary (Numb. 9.10. ) or pious grounds (Matt. 5.23. ) reaches but to the ad ſemper, and may be lawfull; but for to hold, it is not a mans duty while unregenerate, this reaches the ſemper, and looſes the bands of Gods command. Let this zealous man take heed, it be not laid to his charge.
I will adde, If the man be careleſſe, and regards not his comming, but being conſcious of his evil life, he thinks he ſhall eat his damnanation, and ſo layes it by, which is the caſe of thouſands, I think we are here to ſet our faces againſt ſuch, and to let them know, that it is not mans wickedneſſe can void or annihilate the authority of Chriſt: ſo that they are ſtill for to come, and the obligation lies on them, to apply the Covenant for their repentance. O my vile ſoul! why doeſt thou fly? This ſhews the guilt that is on thy conſcience, and wouldſt thou hide thine own eys from it? Come man, and ſee what thou haſt done; Here is Chriſts blood, which thou doſt ſhed with thy tranſgreſſions, and will not this melt113 thee? See how the corps doth as it were bleed at the preſence of the Murderer, and will it not melt thee? if it does not, it ſhall riſe up againſt thee. Behold here is ſealed to thee eternal condemnation, unleſſe thou repenteſt, and ſincerely comeſt in to Ieſus Chriſt; Lay it well to heart, man, and think on it, there is no way beſides left thee for to eſcape it.
Pag. ibid. He grants, though an unregenerate man ſins in all his duties, yet muſt he do them; But ſayes, There is not par ratio in order to receiving, 1. Becauſe it is not his duty,2. It cannot convert him.
Anſ. The former of theſe I have ſpoken to all this while, and ſhall thus enforce it: If the Sacrament be not the duty of an unregenerate man, then muſt regeneration be a qualification required in the precept, as neceſſary to receiving, and ſo be eſſentially antecedent to the Sacraments; but regeneration is not eſſentially antecedent to the Sacraments. For 1. Then Baptiſm was not adminiſtred validly, and according to rule to many by the Apoſtle, Acts 8.13. Iohn 6.66. with Iohn 4.1. Acts 20.30.2. Then ſuch as were baptized before they were regenerate, ſuppoſing they came to be afterwards regenerate, were to be baptized again, becauſe their former baptiſm had not its eſſentials. 3. Then can no man adminiſter either Sacrament to any but himſelf, for he cannot act in faith, ſeeing he is not ſure others have the eſſentials. 4. Then can no doubting Chriſtian himſelf receive, for he cannot act in faith114 ſo long as he is not fully perſwaded of his own regeneration. The truth is then, though regeneration is a qualification neceſſary to the receiver, in regard of other ends, to wit, for the obtaining the entire benefits of the Covenant ſealed, yet not abſolutely neceſſary to receiving; Even as ſaving faith is neceſſary to the hearers of the Word, for the obtaining the effectual benefit of ſalvation, yet not abſolutely pre-requiſite to hearing, for faith may come by it. If it be an evil to ſet up our poſts with Gods poſts, what is it to remove Gods poſts, to ſet up our own? The Lord Ieſus ſays plainly, Drink ye all of it, but Mr. D. ſays No, It is not every mans duty.
The ſecond follows neceſſarily upon this, if it be every Church members duty of age, as Mr. Perkins, and Divines commonly tell us, then it may tend to his good, as ſure as all Gods Commandements are good; and if it does him not good, it will be his ſin. For my part I am very ſorry to ſee how men for the ſake of this are forc'd upon it, to deny the other. When Chriſt ſays, Believe, there goes a power with his precept, as when he ſaid, Lazarus, Come forth; Elſe it were vain for us Miniſters to act, that are but earthen inſtruments. And ſhall Chriſt ſay, Take, and we make nothing of it? Is this it, men ſo earneſtly contend for, to make the word of Chriſt an empty word, as if it could not quicken us? Alas Sirs! this is nothing but meer diſtruſt. A pious ſoul may even bleed to ſee his Saviours command laid waſt, becauſe we have ſo little faith in it. Chriſt is not a Miniſter116 of the letter, which kils, but of the Spirit, which he conveys through his commands. The good Lord pardon, and help in us, this great evil of unbelief. And as for all the injuries this man out of his zeal has done unto me, Accept thou now, O God, from a melted heart, and wet eyes, this poor prayer of mine for him, that his own bitter words may not ſink ſo heavy on his ſoul, as they have on mine, when he comes to ſee how much he has done amiſſe.
Before I paſſe, methinks we have need here of ſome〈…〉〈 in non-Latin alphabet 〉, upon this truth, which ſeems harſh, that the unregenerate ſins in all he does.
There is therefore a doing good or evil, either Simply, in regard of the matter of Gods precept; or Relatively, in regard of the Sanction of it to its end, as it comes under the condition of the Covenant, whereby we expect life: In the firſt ſenſe, a man though unregenerate may do well, and that which is right in Gods eyes, and be rewarded for it, 2 Kin. 10.30. yet ſins in the ſecond. There is a faith only, that God is, and that he is a rewarder of them that ſeek him; and there is a true juſtifying faith in Jeſus Chriſt. The actions of Moral men, that have proceeded out of the firſt only, I dare ſay in the behalf of Gods goodneſſe, are ſo far accepted as vertuous, that they ſhall be rewarded (according to their truſt he will not fail them) either Poſitively, with ſome temporal bleſſings, or Privatively, with ſome degree of mitigation, in their eternal puniſhments; ſo that It ſhall be well ſtill with116 thoſe that do well, that none may want ſufficient encouragement to do good. But yet I ſay whatſoever actions do not proceed from that other faith too, which is truly ſaving, they are ſaid to be ſin nevertheleſſe, in that they come not up to that perfection or ſincerity, Gen. 17.1. required in the Covenant, as the condition its ſelf, Ja. 2.20. or rather teſtimony thereof, unto juſtification of life, or everlaſting ſalvation.
Page 79. He throws his glove firſt to the Independents, then to the Presbyterians, &c.
Anſ. In thoſe words of mine,Let men on one ſide anſwer, Let ſome of our other, &c.I muſt confeſſe they fell from me at firſt without the leaſt thought of Engagement. I know that every one is not fit to take up the Gantlet for truth, and I am one, as Mr. D. ſays truly, that am not yet ſcarce out of the ſhell of learning, or Divinity; and therefore let not the hoſt of Iſrael come out, to ſeek a fleae, or hunt a partridge upon the Mountains.
For the one ſide, I think our difference lies only about the Church, for as for their own Members, they ſcruple not at a Free-admiſſion, no more than I, and whether they turn away any before Excommunication, I cannot ſay, but gueſſe ſo. So that if there be ſcruples among themſelves, they that are humble, may make ſome uſe of me, they that are not, need not be offended, ſeeing Mr. D. tels them, they are beholding to me, for my too favourable opinion of them.
117For the other ſide, (p. 80.81.) My queſtion is to ſome, and it may be but few of them,How they can baptize the children, (as Members of the viſible Church, being born of Chriſtian parents) and yet turn away their parents from the Sacraments?I will not infringe what Mr. D. has ſaid here, p. 82, 83, 84. at the very largeſt for Infant-baptiſm, ſeeing as to my queſtion it falls beſide it. For if any will ſay, they do not baptize their Children, as born of Chriſtian parents, but by ſtipulation of others, or upon account of〈…〉〈 in non-Latin alphabet 〉, I ſay nothing againſt them, I wiſh it may be maintained; but as for thoſe who never took notice or not approved of any other ground of their Baptiſm, but as they are immediatly born Chriſtians of ſuch as viſibly profeſſe Chriſt, according to my terms; The right which the parents derive upon their children, unto Baptiſm, muſt be acknowledged to be in themſelves unto the Sacrament; They cannot give, but what they have. So that, unleſſe there be a manifeſt impediment to retrench that right, or the preſent enjoyment of it, by Excommunication, Diſtraction, or Infection, their Church-memberſhip is ſufficient, and the argument valid, from the one to the other.
Againſt this p. 81. Mr. D. brings in the old buſineſſe again, which is now about ten times, with a ſecond thing like it; And p. 85, 86, 87. (for that which is between, p. 82, 83. 84. I wiſh it may paſſe) he has 4 particulars more, the ſubſtance of the whole comes unto this, That the parents muſt have a farther118 right to ſhew, than what they have common with their child unto this Ordinance. And here indeed lies the very point of our difference, I hold it is Church-memberſhip (where there is none of our former yielded impediments) that gives an immediate outward right unto the Sacrament; He holds, A man muſt be firſt tryed if he be viſibly worthy, and it is that alone can give him admiſſion. For the one now, look over Mr. Drake and you ſhall find ſtill whenſoever he falls upon this thing, he has nothing againſt it, but that ſilly reaſon (from the untelligent) ſo often repeated; Had he any thing elſe, would it not be alleged? and has he nothing elſe, and will you be captivated? For the other, look over the Scripture; This is the thing lies on him to prove, and ſee if he can produce you any precept of God for it; if he has none, will his own word goe? While he has ſo little againſt us, and no Text for himſelf, his skirts are diſcovered, and heels made bare.
Let the prudent judge, If our argument from Church-memberſhip is even the chief and moſt ſolid ground upon which we do baptize our Children, as the Iews, by being born Iews, had a right to Circumciſion, although we cannot lightly find in Scripture that any were admitted without a profeſſion of faith unto Baptiſm; what weakneſſe ſhall we bring on our ſelves, if the ſame thing ſhall not be held ſufficient (without a known cauſe) unto the Sacrament, whereunto we find no confeſſion any where required, but as ſoon as they were once Church-members, Acts 2.119 42. this fellowſhip immediately gave them a privilege to it?
The Sacraments ſerve for two things, for our faith towards God, and profeſſion one with another; Though our Church-members doe not all come with that faith, whereby they ſhould receive the effectual benefits of the Covenant, yet do I not ſee how they can be ſo eaſily debarr'd their profeſſion of Chriſtianity, in oppoſition to all other Religions, as the Iews did often, freely, and univerſally, enter into Covenant with the true God.
P. 87, 88, 89. Hee brings in my argument of Chriſtian liberty, from Ordinances of men, Col. 2.18, 19, 20. which muſt not be ſuffered to creep into the ſeat of God, as neceſſary to our worſhip. And this, I take it, does prevail much with many that fear God.
Againſt this he ſays 4 things, 1. Let the Readers take notice, that in Mr. Humphrey's judgement, the putting a bar to Free-admiſſion, is an humane, not divine Ordinance, &c.
Anſw. I doubt not but they will take notice that I doe willingly yield to all our known Barrs (under the Unintelligent, and Excommunicate) the Church has allowed; but am fully perſwaded, that this barre Mr. D. would ſet up otherwiſe, has no foundation in the Scriptures, and muſt wiſh him to take heed, that while he ſets up his viſible worthineſſe upon trial, as the rule of our admiſſion, which Chriſt has not ſet up, his own words (We like not the preſſing of humane inventions upon the conſcience, especially in Divine worſhip)120 do not riſe up, and fly upon him. I pray God give him a ſight, how he profeſſedly maintains, what he diſlikes, and of thoſe ſad evils his opinion has done.
2. He asks, By what Scripture and conſequence I can keep off Infants, and the Diſtracted? and he will by the ſame exclude all perſons viſibly unworthy, or elſe he will be of my Religion.
Anſ. Seeing he ſays ſo, I will expreſſe my ſelf once more. My ground is 1 Cor. 11.28, 29. Upon this ground I draw this conſequence, That thoſe whoſe duty it is not to Examine themſelves, and get knowledge to diſcern the Lords body, are not to come; Such are all Infants, and the Diſtracted, it being naturally impoſſible. But can Mr. Drake now ſay the like here? That it is not the duty of all viſibly unworthy, to get knowledge, and examine themſelves, that ſo they may come? Dare he ſay ſo? If he dare not, I hope he will perform his promiſe, and yield to the truth. Beſides, as I have ſaid, they that have an intelligent capacity may receive ſome good impreſſions by it, (and the more weak, ſometimes are more affectionate) but as for Infants, and the Diſtracted, we know ſigns cannot have any real work on them.
3. He ſays, If his bar were only prudential, I ſhould do better to ſubmit, than diſpute againſt it.
Anſ. If I ſhould do the Church ſervice, in ſubmitting to this way only as humane, then ſhall I do God ſervice, to oppoſe it as divine,121 and not let it ſit in his ſeat, as a neceſſary antecedent to this Ordinance. And I doubt not but Ieſus Chriſt, that has ſhed his moſt precious blood to purchaſe our liberty, will be jealous over it, and not ſuffer our Conſciences to become the ſervants of men, nor yet theſe pious men to become ſervants to themſelves. Indeed I know we have good diſtinctions here, as to the obeying of men, between the obedience of the outward and inward man, and that ſimpliciter, neceſſitate conſequentis, & ex hypotheſi, neceſſitate conſequentiae, but I fear what in it ſelf may be prudent, the ſad effects will make otherwiſe.
4. He brings in the Distracted (or unintelligent) again, and ſo in the iſſue, would be justified.
Anſ. Methinks it fortunes prety happily, for ſeeing this is about the twelfth time, it is a fit Iury to do it for him. And whereas I remember he brought in my Onion, in the cloſe of the laſt reaſon, Had we (ſays He) the peeling of it, we would make uſe of the pulpe, either for food, ſauce, or medicine; I will adviſe him by all means to keep it for the ſecon•, for while the cold meat of this his even tainted paſſage, comes ſo often to the board, it may ſtand him in ſome ſtead to help to haſh, or ſtew, and ſerve it in with it.
Sect. 11MY ſixt Reaſon was drawn from the Miniſters innocency in his Admiſſion, through ſeven particulars, which he goes over from p. 89. unto p. 97.
1. I do but my duty. He anſwers, This is to be proved. Though Chriſt ſpeaks in general to all Miniſters of his Church Do this, or Do thus as he did that admitted the twelve. Though St. Paul, 1 Cor. 11 delivers down the ſame thing to us without any limitation; Though we are engaged in our Ordination to the adminiſtration of the Sacraments; Though we are Stewards to diſpence, and not retain theſe ſacred myſteries, 1 Cor. 4.1, 2. Paſtors, to feed the whole Church, & not keep their bread from them, Act. 20, 28. Servants to give the whole Family their meat in due ſeaſon; yet doth he ſay, This is not a general rule for all Miniſters. If it be ſpecial, let him ſhew the Text for it, where be his exceptions? Hath he any place to prove that none but the viſibly worthy are to be admitted? when theſe commands are general, it lies upon him to prove the limitations. This reaſon muſt allow, but if he will ſay it, though he cannot prove it, and deny us though he cannot diſprove us, I doubt not, but he may be too hard for any body upon theſe terms, while he keeps two ſuch maſtiff Arguments unmuzzeld by him, as ill words, and obſtinacy.
2. I have no power to turn away any. (I ſpeak of ſuch as are in queſtions) This he accounts moſt true, ſee what intereſt will do; but as for the uſe he makes of this, which I123 have formerly quoted, it is to be lamented. Yet is it no wonder, it is ſo like his own ſelf. When Chriſt ſays Do this, He doubts not to ſay, It is not a general rule for us. When Chriſt ſays, Drink ye all of it, He ſays, It is not the unregenerates (that is, the moſt of mens) duty. When the Evangeliſt ſays, The twelve ſate down with Chriſt, He will have it but eleven. When Paul ſays, All the Corinths were partakers of one bread, He ſays, They had but a right to it in actu primo. When the Scriptures have not a word to ſay for him, He tels us, They are abundant enough; and where indeed they abound, he counts them nothing. So here, when we hold that Chriſt had ſuch full authority over his Church, that we make his precept and example our only rule to conform our ſelves to, he boldly and openly tells us, Chriſt had not ſo much power to turn away one of his Diſciples, as he and his Elders have over his people; And yet doth he here as it were applaud himſelf with an〈…〉〈 in non-Latin alphabet 〉. Such is the nature of this ſelfiſh conceit. Plutarch compares it to a Hen, that leaves a handfull of good grain, which is caſt out to it by others, and g••s aſcraping for ſome ſingle rotten corn, ſome poor dirty Notion, in its own invention.
3. I hope the beſt of all. He ſays, So did Epheſus, Revel. 2.2, 4. but he may miſtake, while the Church hoped well of them, It might bear with them, to do them good; but when there was no hope to do them good otherwiſe, it was time to cenſure them. 124For his other Scriptures, they are anſwered in their places; and for the Magiſtrate what follows? The total conſequence is this; where we have no ground to Excommunicate any, we muſt Adminiſter, and hope the beſt of it; where we have, we muſt hope the beſt, and do that. The beſt is to be hop'd in doing what we ought, but the worſt is to be feared in doing what we ought not, or cannot prove.
4. I know God can turn the worſt, even at this Ordinance, if he pleaſe. This he counts true, but he queſtions his will; and requires of me ſome promiſe or preſident for it, For promiſes we have ſufficient. Am. 5.4. 2 Chr. 15.2. Mat. 7.7. &c. We find every where God has promiſed in general, that he will vouchſafe grace to thoſe that wait upon him in his Ordinances, Seek ye me, and ye ſhall live. Now then let any ſhew me an exception in particular againſt this Sacrament, or elſe theſe promiſes ſtand good.
Truly Sirs, You do not deal juſtly and honeſtly with this Ordinance, to detain from her that portion of grace and power the Lord hath••uchſafed, in co-partnerſhip amongſt her fellowes, and put her to the charge and labour of ſuing for it, when you might as well ſerve Prayer, and ſome of the reſt ſo, but that the keeping their ſtock in your hand will hardly turn to any advantage to you. The common Law here we will try her right by, is this, Quicquid praedicatur de praedicato, praedicatur etiam de ſubjecto. While ſhe is a fellow Ordinance with others, ſhe muſt have her ſhare125 in the general nature, as they are all appointed the means of Gods beſtowing his grace; ſo that here it manifeſtly lies upon you, to ſhew ſome ſpecial text to the contrary, where Converting grace is denyed to it, or elſe in juſtice you are caſt. For a Preſident, I humbly bleſſe God, I am not wholly neither left without witneſſe, but we may have one to produce in its place. And I could wiſh, that ſearching men would enquire a little, and ſeek after theſe things, and I doubt it not, but they would find ſuch experiences, and effectual impreſſions on many at this Ordinance (when unmoved at others,) that as the Jews wondered, when they heard the Gentiles alſo received the Holy Ghoſt, ſo ſhould we, at ſuch clear convictions of the Sacrament, being a means not only of the regenerate, but unregenerates edification.
5. I endeavour my utmoſt (de jure) that all come prepared. Upon this he reviles two or three pages, whether ſpitefully: againſt conſcience, or ignorantly, himſelf knows. 'Tis true, de facto, as to his whole courſe and ſeries of actions, as he has it, No man can ſay he does his utmoſt, and Mr. H. as he note well, leſſe than any; but I ſay De jure, to exhort men to examine themſelves, and forewarn them of the danger of neglecting their duty, is all the Miniſter can do, which himſelf grants, where there is no Presbytery. Yet herein I ſay not neither, I do this, (which every one commonly does) but I endeavour it onely, and in the very next lines too acknowledge my many Omiſſions. But if it be Mr. 126D's deſign to make me ſeem vile, and proud to the world, and he dare take upon him to become the ſearcher of my very heart, even in ſuch confeſſions to the contrary, Be thou O Lord, my Witneſſe, while he takes the throne, and will be my Judge. And though he be ſo extreme againſt me, to mark what I have done amiſſe (in what never came yet once into my thoughts) yet be not thou ſo extreme againſt me, or againſt him, but cover all my failings, and his injuries, with thy Mercy, and my charity.
6. I humbly confeſſe all our ſins (as Hezekiah) deſiring true repentance, and a pardon for all our omiſſions. This, he ſayes, he cannot but approve in me, after his heavy reproaches, but would have you note here a contradiction. If he have done his utmoſt De jure, what needs he deſire pardon for his omiſſions?
I anſwer, for my failings De facto in particular, though I ſhould have done in generall what De jure I ought to do, which yet I dare not aſſume to my-ſelf, without flying to••ds mercy; if you carp at the words, I value them not, take my own meaning, (which I have truly told you) and Chriſt himſelf (I humbly bleſſe him) teaches me to ſatisfie you, When you have done all, (or your utmoſt) ſay, you are unprofitable ſervants.
7. And ſo laſtly, I venture the iſſue all on God, knowing his Ordinances are a ſweet ſavour unto him, whether we are ſaved,127 or periſh by them. He excepts, this is not enough, A Phyſician may not give Phyſick that may kill or cure, and venture the iſſue on God.
Anſ. But if the Phyſician, 1. ſaw a neceſſity,2. and had no other way,3. and hoped it might do good, &c. then he might conſcionably do it without queſtion, or elſe I beleeve he would be hardly able to anſwer himſelf, what ſome Church-yards may have to ſay againſt him. Mr. D. muſt take theſe ſeven particulars together, as bound up in one reaſon, and then they will hold him, but if he goes to pull out the ſingle ſticks, there is no doubt but they may be broken. It is not enough to truſt in God, confeſſe our ſinnes, hope the beſt alone, who does not ſee this? but if it be alſo our duty, and we have no power otherwiſe, &c. Take all together, and they are irrefragable. And therefore I pray compare himſelf hither, p. 47. and ſee how willing the man is, to take exceptions; I think if he ſaw his own face in my glaſſe, he would be ready to quarrel at it. His own confeſſion is this, By a particular forewarning the Miniſter may clear his own ſoul, I conceive, where no Government is ſetled, &c. And do not I ſuppoſe we have no Government, and the Miniſter forewarn all (though as to particular caſes there muſt go much prudence, and I hold no neceſſity) according to his Conſcience? and therefore why ſhould he lay ſuch vile expreſſions on me, for what he allows? Does he ſay, he may clear his ſoul, and may not I ſay, he is innocent? 128Should I return now, no mortal man can ſay he is clear, and ſo fall upon him in his looſe terms about juſtifying himſelf, which he does often, would not every one ſee how weak were that cauſe has need of ſuch ſupportments? and would it not render me flat to thoſe that fear God? No, I ſhall rather bleſſe God for what is yielded, and think it worth both our labours, (as it was a main ſcope of mine) if this be but ſatisfied. I ſhall reverence the care, zeal, and pains, of Mr. D. wherein (he ſays) he does ſo far exceed me, in fitting all ſorts by examination, counſel, and prayer; yet muſt not approve his ground, on which he does it. If he will tell his people, As you are Church-members, I cannot deny communion with you, though in Chriſtian prudence only, I would humbly thus and thus adviſe you; I accept his piety, Let our Conſciences be free, Let our needleſſe ſcruples, our wounds, and terrors be healed, and I have done. Let the Sacrament be returned, like the Ark, again, unto our Iſrael, and I ſhall be content, to have the new Cart that brings it, to be cloven into Wood, and the two Kine, offered with it ▪ as a ſacrifice unto God.
Sect. 12VNto theſe reaſons I added two more,From the command and good of coming; from the evill of omitting this Ordinance.
For the command, I did but name here becauſe included before, as I have now opend in my fifth reaſon,〈…〉on the ſtrength of〈…〉He objects, p. 97. 〈…〉Receive, bec•uſe Mark, Luke, and Nathaniel were not there ▪〈…〉is he much prettier over〈…〉where he that is ſo much againſt this command of actual receiving, will yee have〈◊〉and the Diſtracted come to the ſight, to be converted at it.
His grand argument which runs through his Book, is this,•he Word (and Prayer) is the inſtrument of converſion, ſo not the Sacrament, therefore natural men as well as others muſt hear that, but may not receive this.
Anſ. This arguing is palpably weak and groſſe (beſides the matter untrue) It is not an unregenerate mans duty, becauſe it will not convert him, as though it were mans benefit were the ground of duty, and not Gods precept; whereas a thing is not our duty therefore God wills it, but God wills it, and therefore it is our duty.
For Judas, it is already anſwered. For, 1 Cor. 11. it is manifeſt, after St. Paul has convinc'd the Corinths of their unworthineſſe, yet their coming together he approves, and130 that not to look on, but to Eat, v. 33. The caſe is clear, if men be without prejudice, the duty was ſtill to be done, and their carriage to be amended. But whereas he adds, Why ſhould Mr. H. put th•ſe aſunder which God hath joyned? I anſwer, how comes Mr. H. to be accuſed, and Mr. D. be in the fault? I ſay, a man muſt examine himſelf, and ſo Eat, he muſt do both, I joyn them. He ſays the unregenerate muſt examine himſelf, and ſo abſtain, He ſeparates them. Nay he ſays, he muſt be preſent too, but not Eat, which is even another Schiſm in the actions. His words then, Mr. H. ſays, let a man Eat though he does not examine himſelf, are a ſlander. I place very much on this. There are two things I hold an unregenerate Chriſtian is ſtill to do, to examine himſelf and to wait; to wait, and to examine himſelf. He muſt conſider his own condition that he may pray according to it, when he has prayed and goes about his duty, he muſt examine ſtill, what influence God has on him by it. He muſt likewiſe, when he comes to hear, and eſpecially to receive, try his own heart, that he may apply the Covenant, according to his eſtate, and when he has done, he muſt look over his ſoul ſtill, what he has gained in waiting on God. Readers, I do here in the name of Chriſt, as you look for good at his ordinance, commend to you this duty, and if you ſhall dare to come with careleſſe hearts, and ſecure ſpirits, may the terrors of eating and drinking your damnation ſeize upon you, and frighten you from the danger, into the arms of repentance, and boſom of Chriſt.
131For the good of comming, he objects p. 98, 99. The Sacrament must not be attended on as the word, in order to converſion, but edification, &c.
Anſ. We muſt not receive this doctrine without Scripture, which will wholly diſ-people this Ordinance, though I think his own diſtinction may ſerve the truth, if ordered aright, ſeeing the word Edifying, as in our frequent uſe, ſo ordinarily in Scripture, is attributed in common to the viſible Church, 1 Cor. 14.3, 4. There are therefore (though this might have been reſpited yet to its place) two ends, unto which the Word is inſtituted, To convert the Nations unto the faith, and to Edifie ſuch as are brought in to the profeſſion of it. Now it is true, the Sacrament is inſtituted but for one of theſe ends; It is not to convert the Heathen, for the Word is no ſealed Word unto them, but it is to edifie the Church, wherein the moſt being ſuch as are not yet effectually wrought upon, as it tends to Edifie them, it muſt be a help or means to their regeneration. And thus ſhall his ſtrong hold become as a forſaken bough, and uppermost branch, unto which, we may climb up by his own terms, and not leave on it, ſo much as the ſhaking of an Olive tree, or as the gleaning Gapes, when the Vintage is done.
For the evil of Omiſſion, p. 100. he diſtinguiſhes between a not receiving, and neglecting; which may be allowed, I think, on a juſt occaſion, ſo long as we reſolve on better preparation againſt the next Sacrament; But otherwiſe, it is a poor anſwer to my inſtance132 of the Paſſeover, where the bare omiſſion of not bringing an offering in the appointed ſeaſon, which in the forbearance, was allowed to none, but for a Moneth, Numb. 9.13. was ſuch a ſinne as did endanger them to be cut off. His exceptions p. 101. againſt the Parable, Matt: 22. are vain things; Thoſe that murdered the ſervants, were a part of them that were invited, and not to be oppoſed, for the contempt of the feaſt is the main buſineſſe intended, as appears by Lu. 14. where nothing elſe is mentioned. But the main queſtion (for ſo far the Parable may reach) is, whether they that refuſe to come into Gods Ordinances, (all which I allow it concerns, as well as this) are not unworthy, v. 8. and in danger to be deſtroyed? And then whether it be better for an unregenerate Chriſtian to come to the Sacrament as preparedly as he can, or wholly to omit it? and I think we are ſufficiently inſtructed by all other duties, which is the greater ſin, to ſail only in the manner, or to leave undone the matter alſo. Let the briars and thorns be ſet together in battel, the fire ſhall paſſe through them.
P. 102. In oppoſition to Mr. H. it is neither a certain duty on the Miniſters part to admit all, nor on the peoples part, for all to receive, &c.
Anſw. Let Mr. D. take heed how he is carried through oppoſition, leſt in oppoſing Mr. Humfrey, he directly oppoſes the command of Chriſt. He grants, p. 47. That where there is no government ſetled, the Miniſter by a due forewarning may clear his ſoul, but how ſadly133 does he reverſe this here, and wrap him again in a fatal cloud? for if it be not his duty, it muſt be his ſin, there is no medium for his excuſe. Let us therefore here ſteel our ſelves, that in doing both, we do as we ought, without making his conſcience (as to the particulars, de facto) a rule of ours. For his diſtinction of mediately, and immediately, he ſhould have forborn the wound, and ſaved his ſalve; for there is none that denies, but that every man is to examine himſelf, and prepare, as well as come. But whereas he holds, that though a man ſhould examine and prepare himſelf (ſuppoſe as well as he can) yet if they judge him not viſibly worthy, he muſt not be admitted, and if he judges not himſelf really worthy, for his own part yet, he muſt not eat, he has ſtretched a line: of diviſion over the Church, a plummet of lead on weak conſciences, and wiped the Sacrament, as a man wipeth a diſh, wiping it, and turning it upſide down in wiping.
In the ſame page he tels us, They do not keep away any for fear of accidental ſcandal, though others do, he patrons not; and yet in the next, he ſays, I charge them with doing evil, that good may come of it, whoſe damnation (that is, I take it, diſallowance) is juſt, Rom. 3.8. And here, that the words may ſeem harſh, he produces them without the Text, and will have it in a Rhetorical way, when I barely take them as they are; and becauſe this is not enough, he frames an interpretation (by ſuſpending, &c.) of his own; So that I muſt needs be made guilty of cenſuring them, when he confeſſes, it does not concern them. And now, for all this134 falſe accuſation, ſhall I, inſtead of returning any evil to him, humbly ſatisfie him, that as for any bitter ſpirit in quoting that text, God knows I am innocent, and may even pathetically ſay with Paul, 2. Cor. 12.13. he may well forgive me this wrong, for I never intended any in it. But as for his own cenſoriouſneſſe, it is ſuch, as makes his very mercies to be wounds, and his forgiveneſſes themſelves, need to be forgiven.
He is pleaſed here to write a book againſt me, which is nothing almoſt but revilings, and when he has done me all the injuries he can, that never offended him, he proceeds to forgive me, and deſires God to free Mr. H from all that guilt, and miſchief, he would bring on me. This is his kindneſſe to me a ſtranger, I thank him; And truly met hinks my ſoul is ſo troubled for fear I ſhould offend any of Gods people, I do even accept of it ▪ Ah Lord I Can ſpite go to prayer? Let me be ſpited, if I be forgiven. While he ſeems to hold up his hands to pray for me, it is to ſtrike me with them, and having already laid me in the duſt, he does but herein, as it were, kneel upon me to keep me down. Yet will I heartily joyn with him, in beſeeching the Lord to pardon my failings, to pity my weakneſſes, and to keep his Church, if I do erre, from any hurt by it. Let the righteous ſmite me, and it ſhall be a balm; yea, let him reprove me where I do amiſſe, and it ſhall be an Oyl; but Let not the foot of pride come at me. Behold I am vile, I will lay my hand on my mouth, Once have I ſpoken, and I will not anſwer, twice have I ſpoken, but will proceed no135 farther. Nevertheleſſe if truth ſhall be found with me, let not any diſdain it, though I am nothing, for I do even wholly herein look ſo upon my ſelf, and depend on God for it, with as much fear and trembling as my heart can hold; and I find thoſe impreſſions I ſometimes receive in my addreſſes unto him, does carry me on, to hope for good, and venture the iſſue upon him. Look on me, O Lord, and forgive all my ſins. Who can underſtand his own errors? Cleanſe thou me from ſecret faults. Thou that hast ſhewn me troubles, quicken me again, and raiſe me up from the depths of the earth:
Page 103. He comes to the end of my firſt Sermon, and as he would have the Reader obſerve me, p. 99. to leave ſome ſcruple about the unregenerates receiving as a pledge, but obſerves not himſelf what is added,Which nevertheleſſe on the Miniſters part, as offer'd on condition, is not hard.So likewiſe here he quotes theſe words,I give you not my reaſons by the heap, but by the weight, but leaves out what follows,I humbly commit them to you, which takes off the aſperſion. One may eaſily make the beſt face ſeem unhandſome, if without the good features, he ſhews only the freckles, with a piece of a noſe, and the gap of a tooth.
But whereas hereupon he concludes ſo victoriouſly, That my Eight arguments are not worth one, (you may conceive he thinks it one of his own) and then having well railed at them, leaves them diſcomfited with the edge of his mouth; Methinks136 we have gotten here another Adino the Tachmonite, who has lift up his spear againſt Eight arguments, and ſlew them at one time. This is the Worthy, that thinks himſelf fit to be picked out, for the Champion in this Diſpute, againſt all commers, and all eſſayes. This is the man, adapted, and officed, Both for the Shew-bread, and for the fine ſlower, and for the unleavened Cakes, and for that which is baked in the pan, and for that which is fried, and for all manner of meaſures and ſize.
Sect. 1HAving vindicated my firſt Sermon,〈…〉〈 in non-Latin alphabet 〉in my ground, ſtate of my queſtion, proofes, and reaſons, I come to the ſecond,〈…〉〈 in non-Latin alphabet 〉, for anſwering objections.
The firſt Objection was about Excommunication, which being a point to be combated by antiquity, I ſhall willingly ſubmit to be inſtructed by others. There are three falſe ſurmiſes here, I only endeavoured to remove (according to my maine end herein) as apt to trouble tender Conſciences; the firſt was,That Excommunication is meerly in reference to the Sacrament,whereas it is a cenſure, or puniſhment of binding the ſins of men on earth, by caſting them out from the Church, and Chriſt externally, untill they repent. It is true indeed, when men are caſt out from Church-fellowſhip in generall, that they are debarred from the Sacrament, which is a token or pledge thereof, (when other Ordinances are more diſputable) yet146 is it the ſtate and relation men have to the Church outwardly, and Chriſt, as viſible Members, that Excommunication reſpects, from which while they are excluded, their ſins are accordingly (and no otherwiſe) bound and retained, (becauſe there is no remiſſion out of the Church, or without Chriſt: the viſible herein (Clave non errante) preſenting the inviſible) as they are looſed by being received in againe through repentance. And hence, I take it, was the Apoſtles ſhaking off the duſt of their feet againſt thoſe that received not their Doctrin of that dreadfull importance, as ſignifying their nonadmiſſion into this relation.
Concerning this, Mr. Drake firſt gives us an account of his practiſe, and then layes downe three particulars for the bill of his account, p. 105, 106. I ſhall ſay nothing, but it may be faire, yet will not be taken, unleſſe we could finde the Scripture had ſet her hand unto it; we cannot receive Maſter Drakes Geneſis, as we doe Moſes, without probation. For his particulars:
1. He tels us; Maſter H. omits the maine end of Church cenſure, which is the amendment of the party, &c. Anſ. I wonder at this, ſeeing but juſt over the leafe, as ſoon as it is to my purpoſe, I doe expreſly tell him, the end is to bring the offenders to repentance. It is reported of St. Albans Executioner, that as ſoone as he had ſtrucke the blow, his eyes dropt out (as teares) at the fact he had done; the ſame fate is befallen Mr. Drake, while he is ſo cruel, many times, in his cenſure to me, he cannot ſee a leafe before him.
2 He would perſwade us, That Church Cenſures are extendible to ignorant perſons, and every wilfull ſinner. Anſ. The Scripture extends147 them I think to none but the more notorious obſtinate offendors; for my part, I dare not binde ſuch a heavie burden on the Conſciences of others, which I durſt not touch with my little finger. It is a thing indeed to be wiſht, that the ignorant bee brought to Catechiſme and Inſtruction, the ſcandalous to reproofe and admonition, but not ſo ſlightly to be cenſured, or kept from the Sacrament. Were this Doctrine ſtrictly followed, it would ſoone leave us without Church-Members, and while it would thus ſcatter our Flocks, either Maſter Drakes wits are going a wool gathering, or elſe ours muſt all be ſet a gathering Congregations.
3 He challenges all the World to ſhew him proofe, that perſons excommunicate may not be preſent at any publick Ordinance, &c. Anſ. If Mr. D. thinke ſo learnedly of himſelfe, let him ſend his Challenge to Doctor Hammond, who confutes this opinion as the foundation of Eraſtianiſme; and tels us, Excommunication is alſo from hearing and prayer, as well as the Sacrament (viz. in publick) when that is thought expedient to reforme any; brings Tertullian, and anſwers Maſter Drakes text, 1 Cor. 14.24. and reaſon (quoting it from Eraſtus) at large (Power of Keyes, chap. 4. Sect. 43, 44, &c.) Si vis curſu gloriari, tigrim vince, vel leonem, nulla eſt gloria praeterire aſellos; for my part, I ſhall propoſe him only that one text, Matth. 7.6. Give not that which is holy unto doggs; Excommunicate perſons are generally interpreted to bee Doggs, and Swine; the Word and Prayer are holy things as well as the Sacrament (which yet was not inſtituted when this precept was firſt given,148 and ſo cannot be primarily intended here) ergo.
Maſter Perkins upon this text tels us over and over, that Blaſphemers, Hereticks, obſtinate enemies, &c. Are to be barred from the Word till they repent. The meaning of Chriſt is, ſayes he, If any be openly convicted, &c. to ſuch publiſh not my word; and eſpecially concerning the point, how farre the cenſure of the Church does extend, It extends (he tels us) to the debarring ſuch in the uſe of the Ministry in the Word, Prayer, and Sacraments; indeed if the party be Excommunicate for ſome particular Crime, &c. then, although he be excluded from communion with him, in the Sacraments, and Prayer (marke that) yet may he be admitted to hearing the Word, to help him to repent, which is the end of all Church Cenſures. So that it is ſtrange Mr. D. ſhould faſten here a new Light on me, when himſelfe is ſo ſingularly oppoſite to the practiſe of the Church.
Upon this account I muſt confeſſe, it hath been my opinion, that the Excommunicate being excluded Church ſociety in generall, it is by way of mitigation (as I expreſſed in thoſe few words I let fall about it, p. 13.) that they are permitted at one Ordinance, when kept from others; but I deſire not here to be aſſertive, for though I doubt not but Excommunication does referre to Church-Communion in generall, or Church-memberſhip, yet doe I conceive Mr. Drakes (or Eraſt us) reaſon is not ſo eaſily to be waved, that Heathens may be preſent at the Word, if not other Ordinances, 1 Cor. 14. I could be willing therefore to compound this matter with one diſtinction. Excluſion is either real, or relative; I ſhall leave it to him149 that will to diſpute with Mr. D. how the Church can exclude the excommunicate really from being preſentat the Word, and Prayer; and it ſhall ſuffice me that they are excluded relatively however, from all priviledges, ſo that though they may be preſent as Heathen, yet are they cut off from all their intereſt in them, ſtill as members.
That which we admit Heathen to in receiving them into the Church, I thinke we caſt them out from, in excommunicating them; now we admit men directly into Church-Society in generall, or Memberſhip, whereby they are put in a ſtate or relation unto Chriſt, and conſequently to all his Ordinances, with a difference of priviledge from the world, (and as they were at them before) that they belong now to them, as externally in Covenant with him, redeemed, ſanctified; in a word, as in communion with the Head and Body, whereof the Sacrament is a pledge, unto which they cannot therefore be admitted; until they are in, nor Juridically debarred, until they are put out of that relation. The difference then between Mr. D. and me lyes not about the other Ordinances, for I wil ſuppoſe (not grant) that Excommunication does debarre a man really (by neceſſary conſequence) only actual receiving, yet is his errour ſtil the ſame; that whereas I hold a man is to be debarred this actual receiving by Excommunication, he wil have him to be debarred without it. I hold, it is Church-memberſhip gives a man admiſſion, and ſutably Excommunication excludes him. Hee holds, it is viſible worthineſſe upon trial can only admit him, and conſequently ſets up a cenſure ſutable to his rule (neither of which are in Scripture) to exclude him without Excommunication; ſo that150 a man is ſtil a Church-member, and in communion in general, yet muſt not be allowed the token of that Communion; he is ſtil externally in Covenant, and yet muſt be debarred the external Seal thereof in the body, and muſt not partake of the body; this is a Riddle.
Where the Sins of men are not bound, or retained, there is no Church-cenſure, Matth. 16.19. Jo. 20.23. but it is not excluding men from the Sacrament that does bind or retaine their ſins, but the excluding them from the Church, and ſo relatively from all its benefits; and therefore ſuſpenſion without Excommunication, or Diſmemberſhip, is no Church-cenſure, and ought not to wrong that ſolemne inſtitution.
We ſhal cleare this by the manifeſt phraſes of Excommunication, I will give thee the keyes of the kingdome of heaven, Matth. 16.19. That is, of the Church, to admit in, and ſhut out of it; there is no cenſure of the Keyes, without excluſion from the Church, whatſoever degrees you make after; Let him be to thee as a heathen, Matth. 18.17. that is apparently, as no Church-member, this Mr. D. grants; from whence that interpretation is pertinent, when thou haſt uſed all theſe Chriſtian meanes, thou mayeſt implead him at the Law, which elſe was not fit for a fellow member, 1 Cor. 6.1. 〈…〉〈 in non-Latin alphabet 〉Joh. 9.22. putting out of the Synagogue does manifeſtly import the ſame; that is, from being a member of the Synagogue. One may thinke this cenſure excluded from all Ordinances, but the Learned reduce it to Nidui, which kept them off only foure paces, though they might be preſent, yet this diſtance ſtil noted their ſeparation, as Church-members, To deliver ſuch a151 one to Satan, 1 Cor. 5.5. 1 Tim. 1.20. This is paralleld with Cherem, Qui nec docet nec docetur, ſayes Dr. Hammond (which in the way may put Mr. D. to ſhame, that ſo blindly aſſerts the Parallel, p. 21. and yet every where denies the matter) ſome thinke the phraſe was peculiar to the Apoſtles, that could give men up to be bodily afflicted by Satan; I judge it apt for the whole Church, and take the meaning is, to caſt men out from the Church, where Chriſt is head, into the World, where Satan is Prince, not to be acted and ruled by him; for what can be more contrary then this, to repentance, the end hereof? But in regard of this ſtate of Memberſhip, or relative condition, Purge out the leaven, that is, from being a part or member of the lump, ver. 7. and put away from among your ſelves ſuch a perſon, ver. 13. 〈…〉〈 in non-Latin alphabet 〉. And〈…〉〈 in non-Latin alphabet 〉verſ. 2. This ſeemes to plead hard for a real ſublation from all Ordinances, and it muſt neceſſarily be a caſting out from Church-Society in generall, and ſo at leaſt relatively from all priviledge in them, as a Church-member, though as taskes, and duties, and burthens, yet it may ſeeme juſt to Mr. D. they ſhould not be exempted. I wil not ſpare, 2 Cor. 13.2. is explained, ver, 10. to uſe ſharpneſſe; the word is〈…〉〈 in non-Latin alphabet 〉, Aſciſſion,〈…〉〈 in non-Latin alphabet 〉, ſublation, taking away, or turning out of the Church, and ſo you ſee the point is cleare. Neither may any object here, that then thoſe that are once cenſured muſt be againe admitted by a new Baptiſme, for all Excommunication we know is but conditional, only until repentance.
It is therefore a very fond conceit of Mr. D. to make two degrees of Excommunication beneath152 Diſ-memberſhip; that is, two degrees of purting men out of the Church, before they are put out of the Church; two degrees of hanging, before execution. As for the three texts quoted by him for his three degrees, p. 105. I know other that are more Learned, applying them to the Excommunicate, make them all the ſame, the〈…〉〈 in non-Latin alphabet 〉, the ſame with〈…〉〈 in non-Latin alphabet 〉, and the〈…〉〈 in non-Latin alphabet 〉to explaine the extent thereof, whether in ſacris only, or in common converſe too, they queſtion. I muſt confeſſe, though I am moved herewith, yet have I rather interpreted theſe two texts, 1 Cor. 5.11. & 2 Theſſ. 3.14. (the ſame expreſſion,〈…〉〈 in non-Latin alphabet 〉being in both) of our ordinary duty of avoyding evil company, as Mr. Prinne does; my reaſons are theſe: 1. Becauſe this no not to eate is explained by the Apoſtle himſelfe, keep not company, no not to cate. 2. That eating is permitted in this place to a Heathen fornicator, which is not to ſuch a one, called a brother. But Sacramentall eating was not permitted to an Heathen; therefore it is not Sacramental eating of which the place ſpeakes. 3. I judge theſe words,〈…〉〈 in non-Latin alphabet 〉doe referre to〈…〉〈 in non-Latin alphabet 〉, hunc notum facite per epiſtolam, ſignifie that man by an epiſtle, to wit, that he may be cenſured if the caſe requires, ſo that he cannot be underſtood already under cenſure. 4 There is a manifeſt difference between a〈…〉〈 in non-Latin alphabet 〉, and an〈…〉〈 in non-Latin alphabet 〉; as it is one thing eſſe cum Chriſto, 1 Phil. 23. and another, Chriſtum eſſe cum nobis, Matth. 28.20. ſo is it one thing to with-draw our ſelves from ſuch a man, and another to remove ſuch a man from us; the one phraſe only (I thinke) reſpects Excommunication, not the other, which is in theſe two texts. 153If Mr. D. object, If we may not eat with them at our ordinary table, then much leſſe at this ſacred Table; 1 I return; If we may not keep company with them at our owne table, then wee may not keep company with them at this Table; but this he will ſay wil not hold, for they may all be preſent; no more, I ſay, will the other. 2 Communion is either neceſſary, or arbitrary, we are to avoid ſuch in arbitrary familiarity, but not in the neceſſary ſervice of God. The reaſon is plaine, becauſe one is our duty, and not the other.
I pray ſee Page 107. I grant that by Excommunication they are made as Heathen and Publicans, and are in ſtatu quo no members. Now how ſtrange is this, That while hee cannot deny the excommunicate are diſ-membred, hee ſhould keep ſuch a doe, to ſet up a cenſure which is no diſ-memberſhip, and make it a degree too of Excommunication, which he confeſſes it is not. Thus while men will ſet up a rule of their owne for admiſſion, they are forced to make a cenſure of their owne for excluſion. And as the Partridge gathereth the young ſhe hath not brought forth, that is, by her calling gathereth others which forſake her, when they ſee ſhe is not their damme; ſo muſt this ſuſpenſion not gotten by right, leave them in the end, when it can finde no covert under the wings of Excommunication.
The onely Argument that they here have, is from the greater to the leſſe; which while they urge thus, If the Church may exclude from all Ordinances, ſhe may from the Sacrament, hath ſeemed ſomething, but is a miſtake in the very foundation; for Excommunication refers directly to Church-memberſhip, and conſequentially onely to154 the Ordinances; ſo that a man muſt be put out of the Church, or elſe he is not legally put from the communion. Even as the Leper was not kept from the Camp, that he might be kept from publicke worſhip; but he was kept from communion in worſhip, becauſe hee was kept from the Campe, this being a neceſſary conſequent thereof. So is a man kept from the Sacrament, becauſe hee is excluded Church-memberſhip, being out of the body, he is not to have the communion of it. It were a wrong to have forbid the Leper at divine Service, when his right was good to abide in the Congregation; So is it a wrong to turne away a man from the Sacrament, while his right is good, as a member.
Look on our gathered Churches, they are herein uniforme (If I miſtake them not) and deny not fellowſhip with a member, till they put him out of their Church; or to maintaine a conſonancy, me thinkes ſhould doe ſo; and ſhall wee that have the Scriptures to uphold our viſible Church againſt ſeparation, as it were yeeld our cauſe, when we dare not owne our members in communion? This is a breach that wil not be made up, by his reaſon a majori, becauſe the Magiſtrate may inflict a puniſhment, which is the greater, according to Law; therefore he may inflict a puniſhment, which is the leſſe, not according to Law, or ſet up a new one to inflict by it; becauſe the Elders may execute a cenſure which is allowed in the Scripture, therefore they may make a leſſe, which is not in Scripture. The Judge himſelfe, that inſtead of death, inflicts burning, muſt yet do it according to Law, or his act is not good. I will not diſpute here of the kindes or degrees of Excommunication;155 thoſe three among the Jews, and foure among the Greeks are common; Nor what are the marks of diſtinction of ſuch degrees, whether excluſion really from the Sacrament, and prayer, may make a minor, and ſuſpenſion from them, and the word alſo, a major Excommunication; (for I doe thinke, when a man is Relatively deprived fellowſhip in general, the Church may uſe mitigation, or ſeverity to a reall permiſſion of him at ſome Ordinances (and ſo perhaps for civill converſe) according to prudence for his edification, not deſtruction) or whether, as Mr. D. holds, Acts of Diſcipline, are no bars at all to acts of worſhip, unleſſe actual receiving; and why that onely? but becauſe the Sacrament is the pledge of our Church-fellowſhip, which one being caſt out from, the other muſt follow: It ſhall ſuffice mee that Church-cenſure is putting out of the Church, and that ſuſpenſion is null, without diſ-memberſhip; Inſomuch, that if a Jew were under Nidui, which was their loweſt degree, if unabſolved, Godwin obſerves, his children might not bee circumciſed: and why not? but that they reckoned him no Church-member; Church-memberſhip being an undoubted ground of their circumciſion. I will conclude: ſeeing then Excommunication by the Scripture is referred ſtil unto Church-memberſhip, and not to the Sacrament, it is not viſible unworthineſſe, or unfitneſſe thereunto, is the formall ground of cenſure, and conſequently, not ignorance, and every ſinne lived in. This is the point I deſire may be marked as the ſcope of this diſcourſe, that I ſay upon this, it is not to be viſibly unfit for receiving (as ſome hold) but to be viſibly unworthy all Church-ſociety that infers an excommunication. 156God forbid, but we ſhould put adiſtinction between ſinnes, that ſtand not with ſincerity, and that ſtand not with publicke profeſſion; I doe not thinke the detection of a man living in any knowne ſinne that contradicts the one, ought to excommunicate him; but the open conviction of ſuch ſinnes, which are notoriouſly ſcandalous, and obſtinate, bringing diſcredit on the Church, and contradicting the other. And as for the Antiqueriſt he quotes here of his ſide, ſo magnificently, and ſo often, Mr. Prin tels us, it is himſelfe. Let another man praiſe thee, and not thine owne mouth, a ſtranger, and not thine own lips.
The ſecond ſurmiſe I would remove was this,That Church-cenſures are only to keep the Ordinances pure, eſpecially the Sacrament, lest it ſhould be defiled otherwiſe to the receivers. There are many precious Chriſtians herein made weake, which yet are not to be ſleighted with Mr. D. but tenderly to be ſatisfied; It is true, The Ordinances may be ſaid to be prophaned or defiled to a mans ſelfe, and therefore when a man is cenſured for a Swine or Dog, Mr. Perkins ſayes, he muſt be kept from them. But let not any pious ſoul think, the unworthineſſe of another can pollute him in doing his duty. This it ſeems was the old errour of the Novatians.
For M. D. his exception here (Page 109.) where he yet agrees with me, they might have been ſpared; 1 We thinke (ſayes he) the Ordinances are defiled onely to thoſe who uſe them ſinfully. 2 That perſons are defiled not by preſence with unworthy receivers, but by partaking in their ſinnes. 3 They partake in their ſinnes that doe not their duty to reforme them, or keep them from receiving otherwiſe.
167Anſw. The firſt of theſe, is good and inſtructive. The ſecond likewiſe, if for preſence, he had put in receiving, elſe it is but ſuperſtitious. The third is much amiſſe, and equivocal; They partake of thoſe ſinnes they ſhould have reproved, and doe not, but not of any ſinne in their receiving, any more then in their hearing and praying. Such words as theſe are ſubject to do hurt, as if it were a duty ſimply to keep one another from Gods ſervice; and that this were the onely eminent peece of piety, when it is certainly our duty to excite, call, provoke them to, as counſel, fit, and prepare them for the attending all Ordinances.
His next exceptions are at me for ſaying, that cenſures concerne not the admitted, but to reforme the offenders cenſured, &c. For firſt, ſayes he, It concernes all Church members in their places to looke to it. Secondly, To keep them in awe, &c. And, who doubts it? But then he ſayes, I contradict my ſelfe (which I muſt be ſure to doe, when he pleaſes) in that my owne ends〈…〉〈 in non-Latin alphabet 〉, concerne the whole Congregation. Anſw. One may here ſee how eaſie it is to carp, and be fallacious; It is but taking a mans words ſimpliciter, when they are ſpoke ſecundum quid, and it may be done; who cannot ſay as Mr. Drake, Admonition concernes the Admoniſher; Satisfaction the Satisfied; Example the warned; But how doe any of theſe ends concerne them as to the Sacrament, as to their owne act of receiving thereof? There is none of them, I hope, intimate any farther guilt or pollution would accrew to them, if the party (I ſay in this act of receiving) were not excluded. Indeed this〈…〉〈 in non-Latin alphabet 〉he picks out, may infer a man guilty of thoſe ſinnes (in a ſenſe) he does not158 reprove and hinder; if he can, but as for the Ordinance, that is a mans duty, if that prove a ſinne, it is not propter fieri, but accidentally; ſo that Church-members are not herein bound to be hinderers, but by their beſt counſels to be furtherers one of another in their comming; and if in prudence they ſometimes may adviſe them to forbear, it can be lawfull onely but upon that account which may proportionably reach unto all affirmative precepts. It is indeed the great fallacy here that miſ-leads many, when they plead our duty of watching over others, not partaking their ſins, to get the ſcandalous cenſured, and the like, they wind it all in ſtil, in order to the Sacrament, as if they were to bee done meerly in reference to it, when as they are each of them diſtinct duties, and the neglect or doing one, is no ground, or hindrance of the other. They concerne us as Church-members, not quatenus Receivers.
The third ſurmiſe was,That there is ſome neer eſſential relation, between Excommunication, and the communion, as if it were a part of it: ſo groſſe are ſome conceirs, at leaſt ſuch a neceſſary antecedent, that they think they may not come to our Sacraments without it; which is all one, as if becauſe we have here no Juſtices, or Aſſize, they ſhould think it unlawful to follow their Vocations.
To remove this, Mr. Drake joynes with mee (Page 110, 111.112, 113.) and ſhews the vanity, contradiction, abſurdity hereof, in termes ſuting the thing and himſelfe. Truly me thinks a man may bee very merry, to ſee how featly he would amaze people here, as if he did confute me, when he onely ſpeaks my part for me, and ſhews the159 groſſeneſſe of the ſame thing I doe. Such is the mans dexterity, excellency of Art, acuteneſſe of Logick, depth in Divinity; ſo that the whole learning of the great Eſdras in his ſeventy Bookes of Abſtruſe Myſteries hidden to the world, is all enucleated and rifled in two leaves of him. Here is the Candle of Diſcipline lighted, for the Scribes and Elders to take copy of. Here are ſome things to bee declared to the perfect, and ſome things to be ſhewen ſecretly to the wiſe. For in him is a vain of underſtanding, and a River of knowledge.
Sect. 2THe ſecond Objection is from mens unfitneſſe; unto which I anſwered 1. On the Churches part. 2. On the Receivers. For the Church in admiſſion, I ſay, here is no validity, and he acknowledges it, p. 113, 114. For Abſolute unfitneſſe, hee ſayes, is not the rule of his ſuſpenſion. But 1. Viſible unfitneſſe. 2. That unfitneſſe, he tels us, they are to diſcerne. 3. That tryall is to be by the Elders. 4. Then diſcovered, they muſt be kept back. 5. And if intrude, cenſured. So likewiſe p. 115. If looke, ſay he, then judge; if judge, then enquire; (for elſe he cannot be like to diſcern who are infants) if enquire, then execute, &c.
Anſw. Here is a pile of Buildings, faire, and coſtly, yet all is loſt by miſtaking the ground whereon he hath ſet it; for it is not viſible Reall worthineſſe upon tryall, but viſible Relative worthineſſe (if I may ſo expreſſe it) or external Covenant Relation, gives a man right, and is the ground of admiſſion; ſo long as hee hath his evidence of Baptiſme, and Memberſhip, you muſt160 diſprove his right if you exclude him, and not hee prove any other.
2 I require nothing be intruded on us without Scripture; Here is a catalogue of Magiſterial Doctrine, but I pray, where are his proofs? what Scripture hath he for it? Its true, the Apoſtle admoniſhes 1 Pet. 3.15. Be ready alwayes to give an anſwer to every man that asketh you, of the reaſon of the Hope that is in you: But 1. What is that in order to the Sacrament? 2. The place there does clearly ſpeak, as to the defence of our Faith in caſe of perſecution, and Mr. Drakes triall is no Inquiſition. 3. Hope is taken objectivè, for Chriſtian Doctrine; not ſubjectivè, for the Truth of Grace he would inquire into. But ſuppoſe he urge it, as an office of common charity; doth all this follow upon it ſtreight? will he preſently up and ride? Is there no more to be proved? This is right as ready, as the Schollar for his Journey, he wanted onely Boots, and Spurs, a Cloak, a Horſe, Bridle and Saddle, for hee had gotten a Switch.
Hee objects, When God ſaies, let a man ſo eate, how dare any ſay, let him eate, though not ſo?
Anſw. Who knowes not to return, when God ſaies, let a man ſo hear, ſo pray, the caſe is the ſame? I ſay ſtill a man muſt doe both, there is no eſcape (without ſin) otherwiſe. But when Chriſt ſaies, Doe this, how dare Mr. D. ſay, Doe it not, while inſtead of Examine, and ſo eate, hee commands, let a man examine, and ſo not eate; Let the unregenerate abſtaine. His Argument is this, The Scripture ſays, let a man ſo eat, ſo pray, ſo hear, therefore he muſt not pray, hear, or receive, unleſſe161 ſo. The weakneſſe whereof is apparent, 1. Becauſe Affirmatives are not excluſive. 2. Mans impotency cannot annihilate Chriſts Authority.
If the viſibly unfit will thruſt in, it is the Churches duty not to let them murder the Lord of Glory, unleſſe Mr. H. be of Cains Religion, &c.
Anſw. 1. One good proofe were better then many ſuch untoward ſpeeches. 2. Our Saviour Chriſt I hope was of no ſuch Religion, yet did not he keep away Judas. 3. Though we are to watch over, admoniſh, and bee keepers of our Brethren, it is within the compaſſe of divine Precepts: But this precept, Keep thy neighbor from the Sacrament, is to my beſt remembrance, none of the ten Commandements. 4. The caſe is ſtill the ſame here as in other Ordinances, unleſſe you can ſhew me any difference put in Scripture. 5. Thoſe the Church ought not to admit, ſay others upon this, we ought not to joyn with, and if the Miniſter neglects his duty, yet muſt we doe ours, and ſo they ſeparate from us. And therefore laſtly. I would have ſuch know how to diſtinguiſh between an action ſub genere entis, and ſub genere morum; we admit or allow none to receive unworthily, nor hear, or pray unworthily; but we admit them to hear, to pray, and to receive, and exhort them to doe it worthily. We partake with others in actu phyſico, but not in actu morali, neither in our admiſſion, or communication.
For the Receivers part, I laid downe three things.
1 A natural man cannot do any thing as he ought, yet doth not that nullifie his duty; Invocation is a duty of the firſt Commandement. The unregenerate man doth but take Gods Name in vaine when162 hee prayes, which is expreſly againſt the third; yet doth not the third Command make void the firſt. Mr. Drake excepts the Supper is not converting is Prayer; I ſay otherwiſe, they are a like; But with all, the rule we are to walke by in all duties is not the Event, but the precept, which alone conſidered evacuates his plea; for as we muſt not doe any evill, that good may come of it; ſo muſt wee doe our duty, Gods Precept muſt be done ſtill, though evil come of it.
page 116. A natural man muſt hear, pray, though he cannot rightly, becauſe they are converting, not ſo receive.
Anſw. But firſt, Is it not a ſinne to heare not rightly? Secondly, Becauſe hearing the word is a means of converſion, doth that diſpence with the ſinne of hearing unworthily, and make it become no ſinne? Thirdly, If he ſinne in doing it, then is he bound to doe that, in doing whereof he ſinneth; and if he be, he muſt not omit the duty to avoid ſin. And what doe I ſay more concerning receiving the Sacrament?
2 Every man muſt doe what he can; hee anſwers, true but this is morally impoſſible, becauſe unlawfull; I reply, what Chriſt bids Doe, cannot bee unlawful becauſe it is done, but for the defect onely of the Doer, and therefore that failing it to be amended, but the duty ſtill to bee done. The doing of a thing not rightly, is but partial, but the not doing at all, total diſobedience.
3 There may be a difference between a worthy Receiver, and Receiving worthily; The diſtinction, as Mr. Pembles, he acknowledgeth good; In the uſe and meaning wee differ. It cannot bee ſaid of any that are legally unworthy, that they163 can legally eat worthily; and if I conſtrue it onely, a man may be legally unworthy, yet Evangelically receive worthily; it is not ad idem, and the comfort is loſt; but if it ſtand thus, that a man may bee Evangelically unworthy, yet receive worthily in his kinde (to wit, as oppoſed to receiving unworthily in the Apoſtles ſenſe) ſo that it may pleaſe God to worke upon him by it; It is as full of ſweetneſſe as ever it can hold, that will have you examine your eſtates, and be ſenſible of them, and ſo come as condemning your ſelves, both legally unworthy, & Evangelically unworthy, yet waiting on Chriſt to make you worthy, as knowing you can never bee ſaved on other termes, and being ready to ſay with the Lepers, 2 King. 7. Why ſit we here untill wee dye? If we enter into the City, the famine is in the City, and we ſhall dye there, and if we ſit ſtill here, we dye alſo. If we forſake Gods Ordinances, or remaine in our condition, we are ſure of death; Now therefore let us fall into the hands of Jeſus Chriſt, Convert thou us, and we ſhall bee converted, if he ſaves us alive, we ſhall live, and if he kils us, we ſhall but dye.
If any approve not the diſtinction, which yet I hope no man will grudge me, Docendi gratia, it will bee all one to hold without it, that a man is to bee accounted to receive worthily, that makes an effectual uſe thereof, according to his condition, whether regenerate, or not; and conſequently that all within the Church, may bee reckoned viſibly worthy, as well as viſibly in Covenant, or viſible Saints, although as hee leads mee the termes, in reference to trial, and evidence, I am forced to follow him, and oppoſe his ſenſe thereof.
164Page 117, How many are there outwardly pious, who upon trial might eaſily be uncaſed to live in ſome knowne ſinne? Each of theſe fearing to be uncaſed before the Elderſhip, no wonder they are averſe to trial, leſt their ſheeps-cloathing ſhould bee pulled off, and themſelves diſcovered to be ignorant, prophane, or hypocritical. So page before 49. The denial hereof, muſt needs vex hypocrites, who by this meanes are pryed into, and uncaſed. Conſider this with ſuch places, where he intimates that the Church is to require evidence, and try every profeſſor as to his ſincerity, page 17. and that otherwiſe, they ſhall be partakers of their ſinnes, if they doe not ſtudy, the diſcovery of perſons unworthy, page 120. and the people likewiſe, if they doe not endeavour to keep them from receiving, page 109.
Anſw. I pray read, ponder, and lay ſuch expreſſions to heart, if it be not a ſad thing, to have ſuch grievous fears taught us by the precepts of men? Alas Sirs! Is not the Miniſters calling heavy enough? Are not his conteſts, and hatred more then he can undergoe already? Is not that ſerious duty of the receivers to examine themſelves, worke enough to take them up? And is there any Scripture that enjoynes men to pry into others fitneſſe and unſitneſſe, or prevent ſinne in order to this Sacrament, more then other duties? What a burden will men bring on tender ſpirits, which if wee ſhould doe curſorily, and negligently, and yet make conſcience of it as neceſſary, it will but bring a curſe on us, Jer. 48.10. and if wee ſhould goe to doe it ſeriouſly, what everlaſting difficulties, and troubles will it create for us? This is ſuch a terror cannot bee borne, while as the Iſraelites165 ſprinkled their door poſts with bloud in the Paſſeover, that they might eſcape death; here is the bloud of the Sacrament as it were ſprinkled upon every ſoule that none may eſcape the guilt of it, but muſt be made fellow-murderers of Chriſt (as hee ſadly termes it) if any viſibly unworthy bee admitted. For my part, if others will needs lay ſuch ſtrictneſs here on, I can but reverence them, the very ſhadow of holineſs is to be feared, but I can never thinke that the doore of the Sacrament (even to the Receivers owne part) is to be held quite as narrow as the doore to heaven, ſo long as the ſame men will maintaine that neceſſary diſtinction of the Church viſible, and inviſible.
Page 118. If Mr. H. object ſuch perſons ought to be excommunicated, then it ſeems, wee offend rather in being too favourable then too rigid, that onely ſuſpend them, &c.
Anſw. This favour of his, which he ſo often ſpeaks of in ſuſpenſion, when yet he holds a man cannot be debarred any Ordinance, but actual receiving in the greateſt cenſure, is methinks, juſt like the good woman, when the man fell off the houſe with an hatched by his ſide, and broke his necke; what a great mercy is it, ſayes ſhee, he had no more harme?
Sect. 3THE the third objection is Holy things to holy men: My anſwer was, by diſtinction of outward, and inward, holy things, and perſons.
Mr. Drake excepts page 119. 1 Infants, and the diſtracted are outwardly holy; this is thirteen times. 2 Some outwardly holy things, to wit,166 the word, Mat. 28, 29. may be adminiſtred to thoſe that are not outwardly holy.
Anſw. What then? therefore may it not bee adminiſtred to thoſe that are outwardly holy? 3 Bare profeſsion, if contradicted by prophaneneſſe, cannot ſecure a man from Excommunication, much leſſe from ſuſpenſion. Anſw. But what is this to profeſſion, not contradicted by prophaneneſſe, I meane ſuch, as is not ſufficient to excommunicate him? It is that, I ſay, gives him admiſſion. 4 The Excommunicate doe ſtill profeſſe, and are outwardly holy, therefore Mr. H. contradicts himſelfe, &c. Anſw. I pray Sir, excuſe me, I ſay when a man is excommunicate, he is as a heathen, and not to be reckoned, outwardly holy, or as a Profeſſor.
Whereas therefore he concludes over-leafe, page 120. that Mr. H. his anſwer may vye with the objection in weakneſſe. Bee pleaſed to turne to page 139. In both Sacraments, ſayes he there, Real intereſt is ſealed to reall Saints, as viſible intereſt to viſible Saints. Now I pray compare Mr. H. outward holy things to outward holy men, and inward holy things, to inward holy men; A viſible Ordinance to the viſible Church, and the inviſible grace to the inviſible members that have a ſaving intereſt in them by faith.This was my anſwer, and is it not miſ-fortune thinke yee, that the ſame thing muſt be ſtrength in M. Drake, and yet weakneſſe in M. H. and that M. H. muſt bee thought to contradict himſelfe, when hee, poore creature, is apt to thinke M. Drake doth; Beſides, it is M. Drake ſayes here, not Mr. H. that a man is ſtill a Profeſſor, when hee contradicts his Profeſsion, and is167 excommunicate from it. So that, by my conſent he may ſet up the trade of a Contradiction-maker; for ſeeing the Laſt of his own invention will ſo well ſerve any body, if hee cannot put off his Ware to others, it is but taking it to himſelfe, and he may never need to be any loſer by it.
Page 121. He cannot deny that All in the Church are in ſome ſenſe in Chriſt, and ſanctified by him, as I quoted thoſe Texts, Jo. 15.2. 2 Pet. 2.1. Heb, 10.29. &c. From whence I argue, that thoſe who are in a Church-ſtate, in Covenant, or viſible communion, ſo that thereby they are ſaid to be in Chriſt, redeemed, and ſanctified, are to bee admitted accordingly to the ſeal and badge thereof, unleſſe ſuch as the Scripture gives ground to except; But all Church-members are in Covenant, Deut. 29.1.10, 11. viſible Saints, &c. and the Scripture allows no bar to any, unleſſe unintelligent, or excommunicate; Ergo.
Unto this ſeeing it concerns the maine, Mr. D. gives us two anſwers; 1 Then Infants againe may be admitted: this is fourteen times. 2 In ſhort, He is confident againſt it. A very maſterful argument! which confidence yet (without proofe) whoſoever truſts to, ſhal finde but as a broken tooth, and foot out of joynt. And here I deſire the Reader to take notice, when he ſtill comes to this point, which is the foundation, whether it be ſufficient ſatisfaction, only to viliſie me, and ſlight it off. For as for this paſſage, with which he hath filled ſo many ſheets, about children, it is good for nothing, unleſſe they had happily been in parchment, and then it would have ſerved well, to make them Drums, and ſounded prettily by the emptineſſe.
168Page 122. How groſſe is that aſſertion that there is an hiſtorical viſible faith that gives an out ward Church right unto the Elements? Anſw. Nay rather how cleare and firme a truth doth it appear, by the former Argument? That faith, which ſerves to enter a man in external Covenant, and engage him to the termes thereof, wil ſerve to admit him to the Sacraments; but, a faith onely accepting the true God, in oppoſition to all other Religions doth ſerve for that, appears by the Covenanting of the whole body of Iſrael, Deut, 29.10, 12. Ergo, All Profeſſors or Church-members that have but a common, general, hiſtorical, or viſible faith (for any of theſe termes ſerve me) I ſay are in Covenant, but the Covenant is the foundation of the Sacraments, Ergo, neither will the right underſtanding hereof doe any hurt to the Church, I hope, ſo long as we preſſe, nevertheleſſe, a ſolid ſaving faith, to intereſt them in the effectual benefits of them both.
His Exceptions are, 1 Then the Excommunicate have a right, for they have ſtilan hiſtorical faith. Anſw. How vaine is this? who knowes not the ſtate of the queſtion ſuppoſes us within the Church? 2 Some excommunicate may alſo have a true ſaving faith. See how fairly, inſtead of oppoſing me, he checks himſelfe. I pray marke his ſtrength in both, becauſe neither an hiſtorical, nor ſaving faith gives a man a right that is excommunicate, and thereby made no Church-member, therefore they cannot give him a right when hee is not excommunicate, and is a Church-member. 3 As hiſtorical faith, gives not a right to Chriſt, but faith of adheſion; ſo a viſible faith of adheſion, gives right to169 Chriſt ſacramental. Anſw. 1 I might returne to him, Why may not ſome excommunicate perſons, have ſuch a viſible faith of adheſion, as an hiſtorical ſaving one: But. 2 An hiſtorical faith is ſuo genere, a true faith, as the Eunuchs, I beleeve that Chriſt is the Sonne of God. Act. 8.37.3 An hiſtorical ſaith which was barely ſo, and not ſaving gave Simon Magus admiſſion unto Baptiſme, Act. 8.13. and here Adultis eadem ratio holds firme. 4 Faith of adheſion I take to be an aſſent with application, and that is ſpecial faith, which I queſtion whether it may be termed viſible, as diſtinguiſhed from ſaving. 5 It is ſufficient to mee, that a faith which generally aſſents to the truth of the Covenant, and engages to it, and yet falls ſhort of juſtifying, entitles to the Sacraments, for otherwiſe we ſhal quite confound the worke of the Miniſter, and the Spirit, the ſymbolical, and effectual Seal, and then no man can be admitted at all without preſumption. 6 When the Papiſts prove that hiſtorical faith juſtifies, becauſe it ſufficed unto Baptiſme, Act. 8.37. Some of our able Divines anſwer, It is true, Profeſſion of faith gives intereſt to Baptiſme, yet it is not ſufficient to Juſtification, Dr. Slater on Rom. 3.22.
There is a manifeſt difference between a title to the Sacraments, and intereſt in the ſaving benefits; A general faith gives title to one, a ſpecial to the other. Regeneration is like David, that enjoyes Michal; when Profeſſion, like Phaltiel comes along behinde weeping to Bahurim. A general faith hath ſome union with Chriſt, as a ſpecial, a ſaving union; Profeſſion, like Orphah, may kiſſe Naomi, when a ſaving faith, like Ruth, cleaves unto her.
Sect. 4THe fourth Objection is, The Seal is ſet to a Blanke, if all be admitted. My anſwer was, from conſideration of what is ſealed; It is generally ſaid, the Sacrament is the ſeale of faith (wherein lyes the difficulty;) I ſay onely it is a Seale of the Covenant; The Goſpel is the writing, the Sacrament as the ſeale to that writing; the Writing is true, and the Seal true, whoſoever is admitted.
I muſt confeſſe there is ſo much confuſion in this buſineſſe, eſpecially in Mr. D. who is uſually moſt aſſertive when leaſt adviſed, that it will be in vaine to diſpute Andabatarum more, with termes blindfolded. Theſe termes then, ſealing to a blanke, ſealing to our faith, and ſealing the Covenant, I judge are ambiguous; when we differ onely in termes, we may reconcile in our meaning; but where we differ in our matter, one of us muſt be reformed.
Firſt then, Sealing to a blank may relate to the thing, or perſon; when I ſay there is no ſealing to a blank, I mean as the thing ſealed; for it is not the unbelief of man can make the Covenant of God of no effect. Now when here he takes a blanke as relating to perſons, he ſayes nothing, and is preſently anſwered, we hold none are viſible blanks within the Church: but when he refers it to the thing, as I do, here ariſes our difference.
Secondly, Sealing of faith, or to faith, we either meane as the thing ſealed, or the condition required, to the exhibition thereof; When I ſay the Sacrament is not a ſeal of faith, I mean it ſtill as the thing ſealed (to wit, on Gods part.) A Seal is an Appendix to writing, the Sacrament is not171 an Appendix to faith, but to the Goſpel. Now againe, If he meane here, by this expreſſion, It is a ſeale to our faith, onely, that faith is the condition, upon which alone, Chriſt and his benefits are conveyed, it is, what none doubteth, and for words we contend not. But when he ſayes, It is the ſeale of Faith, referring it as I doe to the thing ſealed, our controverſie here muſt continue, and there is but one thing to looke into, to wit, the ſenſe wherein, or grounds whereon, he thus holds it; which I ſhall ſatisfie, after I have laid downe theſe other diſtinctions likewiſe, about ſealing the Covenant, as neceſſary to it.
Thirdly then, There are 3 things I humbly think are to be diſtinguiſhed, concerning the Covenant; 1 The condition thereof, on mans part; 2 The benefits, on Gods part. 3 The tenour, which conſiſts, or reſults our of both. The word Sealing accordingly is uſed (I thinke) ſometimes, for to binde, or engage; ſometimes to confirme or ratifie, and ſometimes to convey or exhibit, which are offices of a Seal (with others) and do not a little puzzle our conceptions. Now when we ſay the Sacrament ſeals the Covenant, as ſealing is taken for confirming, aſſuring, or ratifying (which is the propereſt ſenſe thereof) it is moſt genuinely applied to the tenour of it; As it is underſtood for conveying or exhibiting, it is proper to the benefits; As it is uſed to engage or oblige, it is moſt large, and may be applied to the condition with the diſtinction (if we allow it) as mans ſeal, and not otherwiſe; for as it is Gods Seal, in none of theſe ſenſes, it ſeals the condition, God engages not hereby, to give man Faith; if he did, every Receiver ſhould have it; what he ſeals to, he performes.
172Now then to come to our difference, the ground on which the Sacrament is held a Seal of Faith, or to our Faith (which termes I ſhall not diſtinguiſh for him) is uſually this, becauſe it confirmes our Faith, that which confirmes or ratifies (ſay they) is metaphorically a Seal, ſo is the Sacrament to our Faith.
For ſatisfaction; 1 I diſtinguiſh, A thing may be confirmed or ratiſied, either Formalitèr, properly and formally, or Conſequutivè, by conſequence onely, and improperly in the event. It is not enough to make a thing a Seal, that it confirms any way in the event, but that it formally confirmes and ratifies. Now the Sacrament confirmes and ratifies the Covenant properly and formally, as a ſeal ſet to a writing, ratifies the tenor and purport of it, but it confirmes faith improperly, and conſequently onely, to wit, it encreaſes it, as other Ordinances doe, in the exerciſe thereof, all habits being ſtrengthned by their acts, which you ſee is improper and eventual to ſealing. Whatſoever God doth properly ratifie by way of Seale, he atteſts the truth thereof, but he doth not atteſt the truth of our faith by the Sacrament, Ergo, the Sacrament is not the ſeale of Faith. Mr. Drakes anſwer to this (in Marg. p. 128.) that he doth it by conſequence, will not ſerve; for I argue, That which is common to the hypocrite with the beleever cannot atteſt the truth of a mans faith (ſignifie or aſcertaine him that he hath grace) by any conſequence that is good; But the Sacrament, is common to both; Ergo.
2 I humbly judge, The Sacraments are not Seals becauſe they confirme our faith (which is the errour) but they confirme our faith, becauſe they173 are Seales. As to uſe Mr. Drakes inſtance, When a bond ſealed unto me confirmes my beliefe, that the particulars ſealed ſhall be performed: The Seal to the Bond is not a Seal, becauſe it confirmes me, but I am confirmed by it, becauſe it is a ſeale; and this is onely an effect it hath on me; for the Seal would be the ſame, and writing too, though I were incredulous. It is derogatory, I thinke, to ſay the Sacrament is onely a metaphorical ſeal, or tropically a ſeal, which they are forced to ſay, that make it a ſeal of Faith, from the conſequent effect, of confirming faith inherent in the worthy receiver; whereas indeed it is a very proper formal ſeal to the Covenant; and thus the text Rom. 4.11. ſpeaks plaine for us; circumciſion is not ſaid to be a ſeale of faith (or that a man hath faith) for righteouſneſſe; but the Seale of the righteouſneſs of faith, which in Geneſis is phraſed, The token of the Covenant. If confirming or ſtrengthning a mans faith were enough to denominate it a ſeale; 1 Then Acts of grace ſhould be the beſt ſeales. 2 Then ſhould all other Ordinances be feals too. 3 Then Baptiſme ſhould be no ſeal to infants. 4 And then ſhall both the Sacraments ceaſe to be Seals, when any are admitted that have not true Faith.
3 Let us conſider what faith is confirmed. Every act ſuppoſes its object, ſuch as is the object, ſuch muſt be the act; the object the Sacrament ſeals is no other, but what is in the word (for Mr. D. and I, here ſtill agree, that theſe go together.) The word ſpeaks onely in general, whoſoever beleeves ſhall be ſaved; this general, neceſſarily includes its particular, ſo that the faith which is directly and immediately confirmed, is my aſſent to his truth,174 that if I beleeve I ſhall have Chriſt, or be juſtified and ſaved; Onely whereas a true hiſtoricall aſſent; and particular faith of evidence, are not divided, though diſtinguiſhed in the regenerate, but are one habit, men may not much ſcruple to ſay, the one is confirmed inſtead of the other. Yet as to this Point, where the whole ſtreſſe is laid upon it, it is to be conſidered, and wee are to know, that if a man would come to be aſſured of his faith (that it is ſaving) it muſt ariſe from his own examination, and experience, and it cannot be confirmed to him any otherwiſe. And as for thoſe further degrees of aſſurance (if grounded) he attains at the Sacrament, they are not conveyed to him by obſignation (there is ſome danger and weakneſſe to think ſo) but are acquired through Gods Spirit; by exerciſe of his heart at that time in the ſight of his experiences and meditation (the great buſineſſe he hath to do here) no otherwiſe then at other Ordinances, which do all agere onely, virtute ſuoe ſignificationis, or by morall operation.
I ſhall end this with a plaine conſideration; a Seale ſo confirmes a Bond, as it was not confirmed before: but there is no Faith of particular evidence (that Chriſt is mine) can be confirmed by the Sacrament (I ſay, ratione obſignationis) but what is confirmed to me already by my experience, and therefore it is a mean thing, to count it onely tropically a ſeale to confirme faith, when it is a ſeale formally to confirm the Covenant.
Another reaſon Mr. D. hath, more peculiar, and affected. Faith is a part of the Covenant, and the Covenant being ſealed, Faith is ſealed. For the diſcuſſing this, we all know there is mans part of the Covenant, and Gods; mans part is the Condition,175 which God does not ſeale to; if he did, my buſineſſe were at an end, for then all were to come hither for it; Gods part is the Promiſe, wherein he engages to give us the benefits upon this Condition. Now as Faith is our Condition, it is manifeſt it cannot be part of the Covenant which God ſeal, whereof onely we ſpeak: And Mr. D. is at ſuch a loſſe p. 134. For how ſhall faith be promiſed in the Covenant, when men cannot be in Covenant (effectually) without Faith? that is, how can Faith be promiſed upon condition we doe beleeve? Let us diſtinguiſh then.
1 There is the abſolute, or conditionall Covenant; or there is the Covenant made with us, and the Covenant made with Chriſt; Faith is not given by vertue of the Covenant made with man, but it flowes from the Promiſe God hath made to Chriſt, that upon doing his work, this ſhall be his wages, To have a ſeed, a people, Iſa. 53.10. Iſa. 55.4, 5. Pſal. 2.8. that is, many ſhall beleeve in him. Now the Sacrament ſeales not the abſolute Covenant, or the everlaſting engagements between God and Chriſt; but it ſeales the conditional Covenant, or the Covenant made with man, and ſo not Faith.
2 To proceed more ſtrictly, There is the firſt Grace, and ſecond Grace. Faith as the firſt condition, and the further degrees of it. If it be pleaded, theſe further degrees comes under the conditional Promiſe: I Anſwer, For my part, I judge from whence comes the firſt Grace, from thence flows Perſeverance, by the former Texts, with Joh. 10.29. Jo. 17.9, 10. Jer. 32.40.1 Pet. 1.5. &c. that is from the abſolute Promiſe, and this makes it incorruptible ſeed, in the Doctrine whereof we are loath176 to looſe ſo good a ſtay at our backs; and if Perſeverance belongs to the abſolute Promiſe, the confirmation of the firſt Grace does likewiſe. In Progreſſive Grace then, there is the work it ſelfe, or an acceſſory conſideration of it, as a reward to initial; though there is not the leaſt degree of Grace, but what is wrought by the Holy Spirit, yet he does ſo ſweetly attemper his work to our Wils, that he propoſes it as the reward and fruits of our endeavors in the right uſe of the firſt ſtock he hath given us; and ſo declares, or promiſes, To him that hath it ſhall be given; Upon which promiſe there ariſes a right of the ſecond Grace to him that hath the firſt; and this Right only as to Reall Grace (to wit, that God will crown his own effectuall workings with more) is all can be ſealed in the Sacraments. To clear this a little more, Whereas wee ſpeake here of the Grace the Covenant promiſes, that is the benefits, let us know, 1. The word Sealing, we are to take for conveighing or exhibiting. 2. That the grace of the promiſe is either Relative, that makes a change onely as to our ſtate and relation towards God (as Juſtification, Adoption) and this is conveyed every Sacrament (ſuo modo) to the Beleever; or Reall, as theſe further degrees of Faith Love, &c. and Glory, which change the heart and perſon; and this being a phyſicall thing, cannot be conveyed by obſignation. A moral Inſtrument acts not phyſically. To ſpeake freely in this ſenſe of obſignation, the Sacrament does no more Sanctifie us, then Glorifie us; It is then a right to further Sanctification, as to glory, which is ſealed, that is, exhibited, or conveyed to us by the Sacrament; and as for the effectuall worke it ſelfe of the firſt or ſecond: Grace alike,177 it is the free gift of God, inſinuated in all Ordinances, through the propoſition of the object, by morall action.
To ſum up the whole Mr. D. can have here, it comes to this; whereas the Sacrament as a ſeale, conveyes and exhibits the benefits of the Covenant (to wit Relative Grace, and a right to Reall) to true Beleevers, and not elſe, the ſeale muſt be ſet to a blank (he may count) where there is no ſaving Faith, and if any are viſibly ſuch, they ought not to be admitted.
To this I anſwer 1. By way of conceſſion, as to the antecedent, which is true, and the ſenſe is only, that the Sacrament ſeales the benefits of the Covenant upon condition, or thoſe onely that have the condition, have a right to the benefits of it. The man could nor be ſo cenſorious, if he had not ſome good meaning. To expreſſe this in Auſtines words, there is Sacramentum, and Res Sacramenti; panis Dominus, and Panis Domini; It is true, though all receive the Sacrament, and Panem Domini, yet none receive rem Sacramenti, and panem Dominum, but ſuch as have true ſaving faith.
But 2. By way of negation to the conſequence, It does not follow where the benefits are not exhibited, that the ſeale is ſet to a blank. For 1. The Covenant is ſealed either in regard of the tenor of it, or the benefits; though the benefits (in this ſenſe) are not ſealed (that is conveyed) yet is the tenor of the Covenant ſealed (that is, confirmed and ratified, the cheife ſenſe we contend for) to all the receivers; and there can bee no ſeale to a blank, ſo long as there is truth and writing in the Goſpel2. As the generall truth of the Covenant178 is ſealed to all, ſo is every mans particular intereſt ſealed according to his condition, and he is ſeriouſly to make his uſe thereof.
3 By way of further ſatisfaction, if Mr. D. will call it ſealing to a blanke, when the benefits are not, exhibited, the man may uſe what unhandſome terms he will, but I will ſay if that be all, there is no abſurdity in it. For 1. God hath commanded to baptiſe all Infants of Beleevers, and to admit all viſible Saints, (as himſelfe ſayes, p. 123.) which yet have not all the benefits exhibited, and we muſt not think the eternall Wiſdom puts us upon an abſurdity. 2. The Lord Jeſus ſubmitted to the Sacraments, yet could not the benefits of remiſſion of ſins, or regeneration, be ſealed to him that never ſinned. 3. Nevertheleſſe, as he was to doe this, to fulfill all righteouſneſſe; ſo are we bound ſtill to doe our duty. 4. As there is Relative Grace, as remiſſion of ſin, and a right to life, exhibited to the ſound Beleever; ſo there is Relative Judgement (if I may ſo ſay) as retention of ſin, and debitum ſupplicii, a due, or deſert of death, exhibited to the unſound, which he is to apply for his Conviction and Reformation. 5. If he does not, yet is the Ordinance hereby made a ſweet ſavor of Chriſt unto God, though a ſavor of death to him.
4 By way of inquity, I queſtion. 1. How Gods eſtabliſhing his Covenant by way of ſeal, does import this exhibition of the effectual benefits, to thoſe he ſeales? There may indeed be outward priviledges of the Church, neceſſarily made over hereby? but the inward benefits of the Covenant, are engaged for, or ſtipulated on Gods part to bee given only upon condition, which man may be bound179 to before the performance. I pray compare tha•place, from whence alone we derive this notion of ſeal. Ro. 4.11. with Gen. 17.11. One Text cals that a token, which the other cals a ſeale, and wha•one cals the righteouſneſſe of Faith, the oth cals the Covenant; The token of the Cove••nt, and ſeale of the righteouſneſſe of faith, the ſame. Now ſee verſ. 7. I will eſtabliſh my Covenant between me and thee, and thy ſeed after thee in their Generations, for an everlaſting Covenant, This ſhall be the token or ſeale thereof; But the effectuall benefits were not exhibited to the whole ſeed in their generations that were circumciſed, and therefore Mr. D. muſt affirme here, that God ſeales to a blank (which he moſt deſperately does) or that this objection comes to nothing.
2 I queſtion, Whether a man that ſcruples at the Sacrament, as having not evidence to receive it as a ſeale, may, and muſt not yet receive it as a ſign; My reaſon is, all men within the Church, are bound to remember the death of Chriſt, and be thankful, if it were but onely for that he hath brought them under a poſſibility, probability, and the means of ſalvation; But the whole inſtitution is ordained for a thankful remembrance in the ſhewing forth his death, and benefits of it, wherein the whole Church is viſibly intereſſed, Ergo. If any reply, There is more then this to be don, I ſay, true, let not anythink that is all; but I aske, is not this yet his duty? This one particular cannot be denyed, and if it be his duty, his failings and impotence otherwiſe, cannot evacuate it; they muſt be amended, and this muſt be done. Wemuſt not do evil that good may come of it, therefore, we muſt do our duty, though evill comes of it.
180And now I come to his book, p. 123. He begins with approbation of the objection; All men (ſaies he) are naturally Raſae tabulae, destitute of the new Covenant in their hearts, 2 Cor. 3.3. Heb. 8.10. and ſo blanks, &c.
Anſw. Here is Mr. Drakes great error, to confound the outward and inward Covenant, the externall and internal ſealing; If the ſeale be ſet to a blank, untill Gods Law is written in the heart, then no mortall can apply the ſeale to any, ſeeing that cannot bee diſcerned by any. Compare this therefore with p. 72. Let the world know (ſaies he) that truth of Grace in the heart is not the rule of our admiſſion. Now I pray note it, if he applies theſe Texts, Heb. 8.10.2 Cor. 3.3. (which ſpeaks onely of this inward writing) to confirm the objection, that the ſeale is ſet to a blank if all be admitted; then the world muſt know that the truth of grace is his rule, or elſe the new Covenant written in the heart, is not truth of grace with Mr. Drake. Here you ſee the left legſet firſt forward, and the mans rule had need be better then his reaſon.
He proceeds, This blanke is either viſible, or inviſible; to God all blankes are viſible, and he may uſe his liberty to ſet his ſeale where hee pleaſes.
Anſ. In what a ſad caſe has he here brought himſelfe ſelfe through his former error, when he muſt lay this for his foundation, that the God of Iſrael may ſet his ſeale to a viſible blanke, that ſtiles himſelfe by this title, who cannot lye? If the Miniſter, who is Gods Embaſſadour, ſeales to a viſible blank, it is ſuch an heinous ſin, he ſaies, as murdering Chriſt: and yet does hee affirme, that181 God ſets his ſeal to a viſible blanke without ſcruple. It is no wonder that the man deals ſo courſely with me, that uſes ſuch rude and uncivil language towards God.
He goes on, and tels how (p. 124) by commanding Baptiſme of Infants, and to admit to the Lords Supper all viſible Saints that are, Church-members; The queſtion is then whether man may apply the ſeals to viſible blankes, &c. Anſ. I pray marke this over againe, God may uſe his liberty to ſet his ſeal to a viſible blanke (he ſayes) by commanding all viſible Saints to be admitted; but his queſtion is, Whether man may apply it? that is, the queſtion is, Whether man may doe as God hath commanded him? Viſible Saints are all one with viſible members, 1 Cor. 1, 2. Heb. 10.29. with Deut. 7.6. &c. ſo that it ſeems by that time the man came to this place, he was never converted. But he fals off againe, It is cleare he may not, for then heathen may be admitted, and their Infants baptized, but there are viſible blankes in the Church as in the world, &c. Anſw. 1. This is as good as the reſt, becauſe the heathen are not admitted, who are not commanded to be admitted, therefore viſible Saints may not, who are commanded; As a jewel in a Swines ſnout, ſo is a faire face upon a matter without diſcretion. 2 It is Mr. Drakes error to ſay there are any viſible blankes within the Church, for how then, can wee baptize all children? A viſible blanke, is one viſibly out of Covenant, but to be in a Church-ſtate, is to be externally, or viſibly in Covenant, Deut. 29.1.10.11. & 26.17, 18. viſibly holy, Deut. 14.2.1 Pet. 29, 10.1 Cor. 1, 2. And ſo the Jews owned of God as his Covenant-people, even when182 they know not, nor conſider him. Iſa. 1.3. Iſa. 5.13. there is ignorance; and when they hearken not to him, and will have none of him, Pſal. 81.8.11. Amos 3.2.1 Cor. 10.5. there is ſcandal. As the legs of the lame are not equall, ſo is Church-memberſhip without communion.
Page 125. Sacramental ſeals relate either to parties, or to things, &c. Anſw. For the parties, A man may be in Covenant either quoad jus foederis, or quoad foederis beneficia; Though none but the regenerate, ar partakers of the effectual benefits, yet are all Church-members in Covenant, according to an external right or title. But in caſe any make a forfeiture, which he ſayes, the Church ought to take; It is manifeſt then he muſt be excommunicate, that is, put out of Churchſtate, or external Covenant; for while he ſtands De jure entituled as a member, it is a manifeſt wrong to ſuſpend him the ſymbol thereof: And here our diſtinction of Ipſo jure diſ-membred, and ſo De preſenti diſ-tituled muſt do its ſervice, in ſome ſcruples, which will be even forced to ſay, I have need of thee.
For the things to which theſe Seals relate, Page 126. he ſaies, 1 They confirme the Covenant; which is moſt true, and therefore all may be preſent to ſee, not eat. Anſw. The bare Elements do not confirme the Covenant, but the Elements as inſtituted to that uſe, but they were inſtituted to be eaten and drunken, and therefore thoſe that are preſent muſt receive too, to wit, if they be intelligent members. 2 They confirme the faith of the worthy receiver, therefore none but Evangelically worthy may partake. Anſ. He may as well argue thus, Baptiſme confirmes the183 faith onely of thoſe that underſtand it, therefore Infants may not partake of it. The word and prayer confirme faith, therefore none but the regenerate may heare and pray. This is no conſequence, for whatſoever Ordinance can confirme faith, may beget it. 3 They confirme judgement to the unworthy receiver. Anſw. And I pray now what is become of the blanke? By this it appears the whole Covenant is ſealed, Mar. 16, 16. and ſo there is no ſealing to a blanke poſſible. Hee that beleeves not ſhall be damned, is ſealed, as well as he that beleeves ſhall be ſaved; ſo that I humbly judge the right uſe hereof is but to bee taught the people, and our controverſie may bee done.
There is a vaſt difference between a phyſical, and moral inſtrument; and likewiſe between what is Really and Relatively conveyed; If real judgement were phyſically conveyed by the Covenant and Sacrament, it were death but once to touch it, or but once to heare the word without faith. But it is not ſo, God forbid, we ſhould have ſuch mercileſſe thoughts of him; It is final unbeleefe onely that ſhall be really damned. The truth is, both the Covenant and Seal, do ſtill hold forth life potentially to a ſinner, if he will repent, when it actually ſets death before his preſent condition; Hee is now then to deſpaire of ſinne, he is never to deſpiar of mercy upon converſion unto Chriſt.
For his next things, I ſpeak to other where; There is one paſſage onely here, muſt yet be limited, it is this, The Sacrament will confirme the unworthy receivers unbeleefe. Anſw. You muſt take heed of this, by your ſerious application. 114Indeed I thinke the Sacrament ſeals judgement to every unregenerate man, according to the termes of the major Propoſition in this ſyllogiſme, (He that beleeves not, ſhall be damned, I beleeve not, therefore I ſhall be damned) but not, in any hand, according to the termes of the concluſion, Let every ſoule aſſure himſelfe thereof. But for the confirming his unbeleefe, that follows here onely, as at the word, and prayer; A man may be unworthy, yet by Gods grace, pray, hear, and receive worthily; for while he rightly applies the word, or ſeale, according to his condition, it will be the very means, I hope, to remove his unbeleefe, and quicken him to repentance, which the Lord grant to poor ſinners.
Page 127. The Sacrament doth confirme faith, and ratifie the Covenant to faith, Ergo, it is a ſeale of faith, and to faith. Anſw. 1 The Sacrament confirmes not faith formalitèr, as I have ſaid, but onely conſequutivè, as other Ordinances doe, and that is not enough to make it a ſeal. 2 The Sacrament ratifies the Covenant to all, whether they have ſaving faith or no, but exhibits the benefits onely upon that condition; ſo that to ſeal to faith is nothing elſe, but that it ſeals conditionally, which anſwers the whole objection. Econtra: where there is no faith to confirme, it ſeals to a blanke, as ſealing a paper without writing, &c. Anſw. Here is his conſtant errour, for the writing the Sacrament ſeales to, is not the inward Covenant in the heart, but the outwart in the Goſpel. For his Argument from the inſtitution, How can the Minister ſay, this is the blood of Chriſt, for the remiſſion of ſinne to the unworthy? Every one can reſolve, as Chriſt115 ſaid the ſame to Judas, whereof before.
Page 128. He hath foure things; 1 He confeſſes, God doth not atteſt our faith. I returne, But Seals are teſtimonies, and if he does not give teſtimony to our faith, he does not ſeale to it. 2 He ſaies, Some reject the Covenant; This he repeats page 131 where I ſhall anſwer it. 3 There is the old buſineſſe of Infants, and the diſtracted, which is fifteen times. 4 The Seals may be applied before all, not to them, &c. Anſw. Ye men of Athens, I perceive that in this thing you are too ſuperſtitious. I pray ſee the ſixth Chapter of John, verſ. 53.56. Verily except you eat my fleſh, and drinke my blood you have no life in you; but whoſoever eateth, &c. hath eternal life. Theſe words cannot be meant of the Sacrament; 1 Becauſe that was not then inſtituted; And 2. Men may never eat him in the Sacrament, yet be ſaved. Now take this ſixth of John out of the Supper, that which remaines onely muſt be the ſeal, and what becomes of all this dreadfulneſſe then, that is laid upon our conſciences with a bare Touch not, taſte not, handle not? Let a man only look on, he ſhall be ſure to be damned nevertheleſſe, if he eats not the fleſh, and drinkes not the blood of the Sonne of man by a true faith; and as ſure to be ſaved if he does, according to this text of St. John, alike, whether he receives, or receives not. This actual receiving then, ſerves but to affect us the more ſolemnly with our condition, and be a more ſerious obligation by the outward, to that inward eating, whereby alone we looke to be ſaved.
Page 129. He is notable, The Sacrament he counts it not a ſeale properly, but figuratively, to186 the Covenant it ſelfe; I pray marke it. So in the former leaf he concludes it tropically a ſeal. Well, now read but a few lines further, in the very ſame page, and he tels us, As it confirmes the Covenant, it confirmes Faith; and if this be not to ſeale in a proper formall ſenſe theologically, I know not what is. Is not this pretty? The Sacrament is not a proper, formall ſeale, but figurative, and metaphoricall; and yet if it does not ſeale in a proper, formall ſence, he knowes not what does. Mr. Drake does often tell you of my contradictions, when he onely goes about to make them, but I need not tell you, he has any. To his ſubſtance I have ſpoken already.
Page 130. Nor will his inſtance of circumciſion helpe him, which was applyed to none but viſible Saints, &c.
Anſw. That is the whole Jewiſh Nation, I pray ſee Joſh. 5.3, 6, 8. and that inſtance alone, of the whole Body of Iſrael at once, when of age, without any examination, or profeſſion, but virtually onely, being circumciſed, does declare, both that all Church-Members are viſible Saints, and that that alone gives a right to bee admitted.
For the ſimile that follows, I have ſpoken; and I refer you to Mr. Calvin, who pleaſes himſelfe with it, in ſhewing this ſame point, to wit, Sacramenta non definere eſſe teſtimonia gratiae Dei, licet impiis quoque porrigantur. Inſt. l. 4. c. 14. ſect. 7.
Page 131. How dare a Miniſter by word and ſeale apply the Covenant of Grace to thoſe that viſibly reject it?
Anſw. Unto this Mr. D. ſhall firſt anſwer. Mr.187 D. ſpeaking of Infant baptiſme, he tells us, Be their parents never ſo unworthy p. 81. Yet 1. Though they tranſgreſſe, they do not renounce the Covenant, as Turks do. 2. They are Members of the viſible Church till ex communicated, p. 84. Well, now let him come to ſpeake about the Sacrament, p. 131. All who are viſibly in the ſtate of nature (ſaies he) are viſibly out of Covenant. I pray marke it, if naturall men be members of the viſible Church, how are they viſibly out of Covenant? If they are viſibly in Chriſt, how doe they viſibly reject Chriſt? And now then, upon this I will anſwer him. 1. There is a difference between diſobedience and renouncing; between a not reſolving, and reſolving not to accept of Chriſt. 2. How can Mr. D. ſay any viſibly reject the Covenant of Grace, when they viſibly come to engage themſelves unto it? 3. So long as the Lord ownes a people in Covenant, the Miniſter may apply the outward ſeales of it; But while men are Church-members, the Lord does own them outwardly as his people, even when they will not hearken, and will none of him, Pſal. 81.8, 11. that is plainly reject the Covenant, as to obedience, when they are ignorant, Iſa. 1.3. Hoſ. 4.6. and ſcandalous, Pſa. 106.39. with ver. 45. They went a whoring after their owne inventions, yet remembred he for them his Covenant. 4. So long as men are not excommunicate, I ſee no reaſon why Chriſt may not be offered Sacramentally, as free as verbally, to worke them to repentance; for the offering a ſealed pardon in general (the generall alwaies including the particulars) and the particulars applying the ſame to ſingle perſons conditionally, whatſoever this manſurmiſes, is but the188 ſame. If he can ſay to all, whoſoever beleeves ſhall be ſaved, he can ſay ſo to me; unleſſe all, does not include mee; and abſolutely the Sacrament ſeales no mans intereſt, as alike vainly he imagines. 5. If men doe not walke conformable to the Covenant, the denouncing the judgement of God, and the ſealing of it, ſeriouſly applyed, is the means to reforme them. 6. When other meanes will not work upon them, there remains Excommunication, and let that content him.
Page 132. He does but repeate the ſame.
Page 133. He hath three things, 1. The Sacraments are Gods ſeales, as relating to Gods Covenant, and as inſtituted to ratifie the Covenant. Anſ. A good confeſſion, Then they are not Gods ſeales as relating to Faith, and as inſtituted formally to ratifie Faith: They are not ſeales of Faith for Righteouſneſſe, but they are ſeales of the righteouſneſſe of Faith, in oppoſition to Works. 2. Is not Faith, and every ſaving Grace promiſed in the New Covenant, unleſſe Mr. H. will turn Pelagian? Anſ. I beleeve here Mr. Drakes other ſtudies has beguiled his Divinity; for hee may be pleaſed to know, we neither make Faith the birth of mans Free Will, nor yet to be given by vertue of the Covenant made with man, which the Sacrament ſeals, but to be Gods moſt free gift, that proceeds from election, and diſcovers the myſtery thereof. 3. If the Covenant be Gods, if the Seale be Gods, and Faith promiſed in it be Gods alſo; is it not apparent, that Gods ſeale, muſt needs be Faiths ſeale alſo? Anſw. If hee count this apparent, which is a very Chaos, you may gueſſe what light to expect from him. The189 truth is, As faith is our condition, it is not a branch of the Covenant that God ſeales, which puzzles this man; for if it were, every man ſhould unqueſtionably come, and engage the Lord by his owne ſeale to undertake for his condition (as I have already intimated) and conſequently if God perform what he engages, every one ſhould bee ſaved.
This he ſees p. 134, 135. and is quite loſt in his very firſt particular; for while hee ſuppoſes, the Covenant promiſes initiall grace to the Elect, and the Sacrament ſeales that Covenant, and the ſeale ſecures what is in the writing (which are all his own termes) he muſt neceſſarily take upon him to judge who are reprobates, which is ſinfull to doe; or all muſt be admitted: for though men are viſibly yet in the ſtate of nature, they may be elect. Had not the man ſo much contemned me, he might have found how to diſtinguiſh between what comes from Gods undertaking with man, or the conditional boſome of the Covenant; and what comes from his undertaking with Chriſt, or the free, abſolute boſome of Election. I pray compare his third particular with this firſt, The Sacrament, he ſayes there, is for nouriſhment (and that I hope to the Elect) So p, 147. It ſeals not initiall, but progreſſive Graece; and yet here, the Covenant (he counts) promiſes initiall grace to the Elect, and the ſeal ſecures what is in the Covenant. So that ☜ what need I here to diſpute with Mr. D. when his own particulars have an opponent and defendant among themſelves, and do riſe up methinks but like the heads and horns ſtill in the Viſions, to revile, and fight with one another. I will here therefore poſe theſe two pages of Mr. Drakes with theſe190 Queſtions. 1. Whether it be one and the ſame Covenant he ſpeakes of there? 2. How the Covenant being conditional doth promiſe abſolutely? 3. How it can promiſe initial Grace? for Faith and Repentance are the condition of the Covenant, and how can faith be promiſed upon condition we have faith, or the firſt grace be given upon condition we have grace? 4. What difference is there between the Covenants offer of grace, and promiſe of grace conditionally? 5. How can the offer of Grace be ſaid to be ſealed, as Offer is diſtinguiſhed from Promiſe? 6. Whether the Miniſter can ſeale which he pleaſe, either the Offer or Promiſe, and why he ſhould not content himſelfe to ſeale the offer, which is ſure to all preſent, rather then to ſeal the Promiſe where he may erre, ſeeing his viſible Legatees really may not bee ſuch? By theſe Queſtions happily it may appeare Mr. D. does not ſee all things.
Page 136. Christ may be given to all, or held forth in the Sacrament, though they doe not receive.
Anſw. What an unworthy ſhift is this, to bee made uſe of ſo often! As Chriſt is held forth to all Sacramentally, he is held forth to this end, to be Sacramentally eaten and drunken; Take, eate, this is my body; that is, thus taken, and eaten, it is his body, not otherwiſe: The Sacrament then gives not out Chriſt, or holds him forth Sacramentally, but to thoſe that receive it. And they all dranke of the rocke, which was Chriſt.
In the ſame page, he hath up Infants, and the diſtracted againe, which is ſixteen times, and argues from the word, As the Miniſter may not loſe by the Key of doctrine, ſuch as are to bee191 bound, no more may be ſeal comfort, &c. Anſw. As the Miniſter doth not onely looſe, but binde in the word, ſo does he in the Sacrament; and as he neither bindes nor looſes, but conditionally in the one; no more does he ſeal comforts, or judgement (and ſo terrours) in the other. As for that onely Objection againſt this conditional ſealing he hath over the leaſe, that then heathen, and the excommunicate may be admitted; I have anſwered, The word is a ſealed word onely to the Church; It is apparent, the ſeal is delivered onely for her uſe, Gen. 17. and therefore to be applied (by expreſſe Text, Exod. 12.28. ) onely to her members.
Page 137, 138. He contends without cauſe that the Sacraments are mans ſeals, which in his ſenſe that they are appointed to his uſe (in a propriety of the final cauſe) who doubts? but in that ſenſe which regards him that ſets the ſeal, as if Mr. D. ſhould make Articles with me, the ſetting his ſeal is not mine; ſo do I think ſome wiſer then Mr. D. may not judge it any thing ridiculous, to make the ſeal Gods only, and our mutual reſtipulation, (I mean the performance of it) to ariſe as the good uſe we are to make thereof. If any contend for words ▪ give place.
Pag. 139. Whereas I ſay the tenour of the Goſpel is abſolutely ſealed but not our intereſt in it abſolutely; which diſtinction I deſire to have marked, becauſe our intereſt relates to the benefits, and they are ſealed (that is exhibited) only on condition; and our aſſurance can be no otherwiſe: He anſwers, This is true in the firſt branch, but falſe in the ſecond, ſince not onely the tenour of the Covenant is ſealed abſolutely to the worthy192 receiver, but alſo his intereſt in it. Anſw. A very ſhrewd Argument; It is not, why? becauſe it is not. My reaſon I give here is, becauſe the word ſpeaks not abſolutely of any mans ſingle intereſt; He anſwers, It does by ſignes, and if any finde thoſe ſignes in himſelfe it is as good, as if he were mentioned by name. Anſw. If a mans particular intereſt depends upon theſe ſigns and marks, then is his intereſt only conditional, and muſt be ſealed as it is, which is the thing I prove. I pray conſider this plainly, when the word tels me, Faith is the condition of the Covenanant, it ſets forth what faith it is, or the true ſigns, marks, and deſcription thereof, and it is all one to ſay, If thou doſt beleeve, or if thou haſt theſe ſigns or marks. Now the Sacrament ſeals my intereſt in the benefits of the Covenant only upon the condition, that I have theſe ſigns wherein conſiſts this true faith, and not otherwiſe; But the word doth no where tell me I have theſe marks, or ſigns, and therefore the Sacrament cannot ſeal to me my intereſt but conditionally; which is ſo clear that all the clouds in Mr. D. head can never obſeure it.
And whereas in the ſame Page he ſpeaks fortunately, that a viſible intereſt is ſealed to viſible Saints. I aſſume; But Church-members are outwardly holy, or viſible Saints, therefore conſideratis conſiderandis muſt be admitted.
Page 140 to 149. He brings in the ſyllogiſme I quoted from Mr. Baxter (in Aphor. Ap.) where by the way, let me admoniſh Mr. D. to take heed of this ſelf-conceit, prejudice, and bitter ſpirit, he ſhews in thoſe By-expreſſions of his upon a man ſo precious in the hearts of moſt pious unbyaſſed193 Chriſtians, and of ſo eminent a worth, where he wiſhes that godly perſon, if ſo; (If ſo, ſuch is his cenſure upon my naming him under that title) by entertainment of this opinion, be not like that of the Galatians. Such converſion, is perverſion, &c. and cals for repentance, which I wiſh to that godly man, &c. It is moſt malevolently ſpoken, he ſhould have proceeded to ſuſpenſion.
The ſyllogiſme is this, whoſoever beleeves, ſhall be ſaved; But I beleeve; Ergo, I ſhall be ſaved; The minor, and concluſion, Maſter Baxter, and I, ſay, are not ſealed; but the major Mr. D. oppoſes.
And firſt he ſaies, the concluſion is ſealed, p. 141, 142. His reaſon is, becauſe the Sacrament ſeals I ſhal be ſaved in particular, which he proves at large ▪ Anſw. I deny his argument; for, That I ſhall be ſaved in particular, is either conditionally or abſolutely; That I ſhall be ſaved conditionally, is in the major Propoſition, by his owne ground, The general includes the particulars, and his owne inſtances; As omnis homo eſt animal, includes tu es animal; So whoſoever beleeves, ſhall be ſaved, includes, If I beleeve, I ſhall be ſaved, and that I ſhall be ſaved only conditionally, is all the Sacrament ſeales, his owne texts likewiſe prove, Rom. 10.9. John 3.16. If thou confeſſe, If thou beleeve; ſo ſtrong is he againſt himſelfe: But that I ſhal be ſaved abſolutely, comes into the concluſion, and that the word ſayes not, nor can it be ſealed. The concluſion, I ſay, is abſolute, and thereupon he pleads. Now if that be ſealed, then not onely whoſoever once receives with faith, muſt needs be certainly ſaved, which you may ſay, you ſee no194 hurt in, but likewiſe, he that once receives without faith, muſt needs be certainly damned, which God forbid.
As for his diſtinction, between the offer of grace, and the promiſe of grace; he weakly troubles himſelfe, for if the offer be of no other grace, but what is in the promiſe (to wit, pardon and ſalvation as he meanes) I ſay that is promiſed conditionally to all, and me in particular as well as offered.
And whereas he argues, Where the condition is performed, there the promiſe is abſolute I deny it, what is but upon ſuppoſition, is not abſolute. You may ſay, it is as good to me, as if it were abſolute, that is, it is certain; (there lyes the equivocation) but how is it certaine? not abſolutely certain, (as Election is) but conditionally certaine, for the promiſe is ſtill the ſame, and no new promiſe. He proceeds, But when I beleeve, the condition is performed; Ergo, the promiſe that I ſhall be ſaved is abſolute. Anſw. That which aſſures me of a benefit only upon condition, and does not aſſure me the condition, doth not aſſure me abſolutely of the benefit; But the Sacrament aſſures me of ſalvation only on condition I beleeve, but doth not aſſure me I beleeve (as by and by ſhall be cleared) therefore it does not aſſure me abſolutely of ſalvation.
Again, That Propoſition, that contains the Covenant is ſealed, but the major contains the Covenant, not the concluſion, therefore the major, not the concluſion is ſealed.
Let this ſuffice, Thy particular intereſt conditionally is contained in the major propoſition, promiſe, or Covenant, which is ſealed abſolutely; So195 I remember pleads Mr. Baxter; If others contend it is ſealed conditionally, they yet reconcile in a word; As the word Sealing ſignifies ratifying and confirming, and relates to the tenour of the Covenant; It is ſealed abſolutely, that is, as an undoubted verity. As ſealing ſignifies exhibiting, conveying, and relates to the benefits of the Covenant, It is ſealed conditionally in this ſenſe, that the benefits are conferred only upon condition.
Page 143. He undertakes the minor, Although before, page 128. he tels us, he knows none ſo ſimple as to aſſert that God doth atteſt our faith; Yet here, he is growne ſo wiſe to aſſert that God doth ſeal to this propoſition, I beleeve. And thus he argues; What the Covenant enſures the Sacrament ſeales, but the Covenant aſſures him, I beleeve. His reaſon, becauſe it gives him evidence in affording the infallible ſignes of faith. Anſw. You may ſee here how much prejudice will blinde a man. The miſtake is manifeſt, in reckoning that to the minor, which belongs to the major; for when the word ſaies, If I believe I ſhall be ſaved, it is all one with, If I receive Chriſt for righteouſneſſe, and have theſe and theſe marks, whereby it deſcribes this faith to me, all which go to the major; now the minor, or aſſumption is, But I have theſe marks, ſigns, or that true faith thus deſcribed; And this is no where affirmed to me in the word, and conſequently not ſealed. I will therefore returne his Argument; If the Word or Covenant doth not aſſure me I believe, then this minor cannot be ſealed; but this it doth not, for it no where ſaies, I have theſe marks and ſigns; Ergo. Again, If it were in the Word, it were an object of faith; but it is no object of faith. 196Probo. That which is ſeen, is no object of faith, for ſenſe takes away faith, 2 Cor. 5.7. and Faith is an evidence of things not ſeen, Heb. 11.1. But this minor, I believe, is an object of ſenſe, ſpiritual experience, or thing ſeen: Ergo. To illuſtrate this, ſuppoſe there are Articles granted and ſealed to a Towne upon ſuch and ſuch qualifications; If I come to plead my benefit in them as a perſon ſo qualified, I muſt bring witneſſes that will atteſt ſuch things I have done, that doe ſo qualifie me, and this is to be made out by me no otherwiſe. Now as the Articles and Seale aſſure me of ſuch advantages upon the qualification; but it is my proofe and teſtimony, evidence thoſe qualifications; ſo doth the Covenant and Sacrament aſſure me of ſalvation upon faith, but it is my own conſcience, and ſpiritual experience that muſt aſſure my faith; and therefore the Sacrament is not a ſeal of faith (to ratifie and aſſure that) but of the Covenant.
Page 144, 145, 146. He perſiſts by way of explication to this purpoſe. The marks and ſigns which the conſcience makes uſe of, to evidence the minor, is in Scripture, therefore the minor is conſequently in Scripture. Anſw. 1. That is, Becauſe the medius terminus is both in the major and the minor, therefore whatſoever proves the major, muſt prove the minor. 2. In his owne termes, Though the evidence in actu ſignato be in Scripture, this is nothing, ſeeing that goes in the major Propoſition; But his Evidence in actu exercito is the buſineſſe of the minor, and that is no where, I hope, in Scripture, by his owne confeſſion. 3. Whereas, in that Page (128.) before quoted, as here he puts this off with not interminis, but197 by conſequence; Let us ſee his conſequence. All are ſinners, therefore thou Roger art a ſinner; all muſt riſe againe, therefore thou muſt riſe againe. This is true, becauſe the one includes the other; So, whoſoever beleeves ſhall be ſaved, includes this de fide. If thon Roger beleeveſt, thou ſhalt be ſaved; but it can never include de fide, therefore thou Roger beleeveſt. He ſayes, yes, Becauſe the minor here is the concluſion in the Proſyllogiſme, to wit, He that hath theſe ſigns, beleeves; But I have theſe ſigns, Ergo, I beleeve: I anſwer contrà, Seeing the concluſion in the Proſyllogiſme is the ſame with the minor in the principall Syllogiſme, it cannot be in Scripture, or de fide, by the ſame conſequence he proves it can; for, that he hath theſe and theſe ſignes is not in Scripture; but to have theſe and theſe ſignes is all one with to beleeve; Ergo, that he beleeves is not in Scripture, or de fide, by conſequence. He that hath theſe ſigns, I ſay, is all one with, he that beleeves; and ſo his Proſyllogiſme then, comes effectually but to this, He that beleeves, beleeves; But he beleeves, ergo, he beleeves.
And whereas to illuſtrate this, he ſo elaborately demonſtrates he is a man, partly by ſence, partly by faith; firſt by a direct nct; and then by a reflect act on the ſigns of his humanity, and properties of a man, and therefore ſhall riſe again in the reſurrection; Spectatum admiſſi: When I am a man, and I beleeve, are propoſitions of equal evidence, Mr. Drakes argument ſhall carry it. He that is a man, is a man; He that beleeves, beleeves; He that is in the right, is in the right; but Mr. D. is in the right, Ergo, he is in the right.
Page 146. He raiſes an objection, The Sacrament198 ſuppoſes aſſurance: It ſuppoſes I beleeve, but does not evidence that I beleeve; Ergo, it is not a ſeale of Faith. Unto this he can make no ſolution. For my part, I doe neither think the Sacrament ſuppoſes aſſurance, or effectuall faith, that we muſt needs forbear to come without it. There is a generall faith and acknowledgement of the Goſpell, or Covenant of Jeſus Chriſt, as the onely means to be ſaved, (I judge) pre-requiſite to adult Church-Memberſhip, and ſo to the Sacraments, which is not to the word that begets it; But as for that Saving Faith, which conſiſts in the prevailing intereſt of the heart for Chriſt, which is the condition of the Covenant (wrought not alwaies by the Word alone, but by other means with it) It may be engaged to, I ſuppoſe, before it is performed; (and thoſe engagements conduce thereunto) even as in Bonds, a man ſeales to the payment which is to be made, and he is bound before he makes it good.
There is a manifeſt difference I conceive between what is pre-requiſite to the enjoyment of the benefits of the Covenant, and what is pre-requiſite to an engagement to the condition; the condition is pre-requiſite to enjoy the benefits, but the condition is not abſolutely pre-requiſite to engage to the condition; for nothing can be abſolutely pre-requiſite to its ſelfe. A juſtifying faith then, I ſay, is required of every receiver, as pre-requiſite to enjoy the benefits, but not abſolutely prerequired to his coming and engaging to the Covenant, unleſſe the whole Congregation of Iſrael, Deut. 29. man, woman, and child, had a ſaving Faith.
I have therefore choſe (in my former book,199 Ed. 3.) to tender this thus, with humble ſubmiſſion;The condition of the Covenant may be conſidered in eſſe, as already wrought in us, or in fieri, as to be done or performed of us. The receiver ſeales not to his condition neceſſarily in eſſe, for children ſeale to the ſame in baptiſm, and the Ordinance is to ſtrengthen the weake that have not aſſurance, and doubt of their Faith. But he ſeales to it in fieri, agreeing to the terms of Chriſt propoſed, expecting ſalvation, if ever he have grace to perform his engagements (which he is preſently to goe about) and yeeldeth to be damned (as looking for no other,) if he continue finally in an unſound or impenitent condition, which whether he ſeales or no, is ſure however.God forbid but we ſhould endeavour to remove ſuch ſcruples at the very core, if it may be; which for ought I ſee, doe but a little ſerve to reform the bad, but doe very much help to deject many tender ſerious Chriſtians, in their more free and enlarged approaches unto Chriſt.
As for his diſcourſe that follows, p, 147 (which yet quite waves the ſtrength in hand) he is much plunged; As the Sacrament (ſaies he) is a means of grace, ſo it is a means of aſſurance; now the Sacrament is not a means of initiall Grace, but of progreſſive, &c. I pray mark it, and the concluſion that ariſes from theſe two prem ſes muſt needs be this, Ergo. the Sacrament is not a means of initial, but progreſſive aſſurance. Yet be pleaſed to look but a few lines lower, and he tels us, The Sacrament is ſometimes the means of initiall aſſurance, though ordinarily of progreſſive. This is the logick, whereto the man ſtill ſo highly pretends. I will therefore now returne upon him;200 As the Sacrament is a means of aſſurance, ſo is it a means of grace: But the Sacrament is ſometimes a means of initiall aſſurance; Ergo, the Sacrament, is ſometimes (if not ordinarily) a means of initiall Grace, or effectuall converſion. The major converſe is his own; the minor alſo is expreſſely his own. If theſe be true, How will he deny my concluſion? And whereas he ſpeaks ſome things well, as to the manner how the Sacrament encreaſes grace, and aſſurance; Let the judicious conſider, what hurt there can be upon ſome of his pleas, to hold that initiall Faith, Love, Repentance, Aſſurance, may be wrought by it, through the Spirit of God, as well as progreſſive? If further degrees in the ſame kind, why not the ſame kind it ſelf? Seeing we attribute nothing here operi operato, to the worke done, but gratiae operanti, and neither the one nor the other (the firſt ſeed or increaſe) is exhibited per modum obſignationis, but excited, or wrought, proponendo objectum, morali actione, & mediante ſignificatione, that is, no otherwiſe then reall Grace is both begotten and confirmed by other Ordinances.
Page 148. He is pious and healing; and it cals to my remembrance that ſuitable, and ſweet diſtinction he makes uſe of, p. 99. Want of grace, is either ſenſible, or inſenſible. Let me beſeech the tender Chriſtian not to forget this, and be diſcouraged utterly in the fight of his wants to come unto Chriſt, but rather know, the ſenſe of thy unworthineſſe, which thou makeſt a bolt to ſhut out Chriſt, ſhould be a latch to open to him; for both thy need is the greater, and his pitty the more. Thou maiſt come to the Sacrament (he tels thee here) with the Prophets feare, I am201 undone, yet mayest go away with this aſſurance, Thy iniquity is taken away, and ſin purged. For this, we thank him, and if a man may come as loft, Luk 19.10. and undone, then may he come while he judges and humbles himſelfe, though he is in doubt of his regeneration.
To conclude this point of ſealing; If any are willing to contend about termes, I ſhall not contend with them. For 1. If you will ſay, the Sacrament is a ſeale of faith metaphorically, as it does conſecutivè, in the effect confirm (that is increaſe) Faith, ſo as all other graces are ſealed, and all other Ordinances may bee ſaid ſeales, You may. 2. If you will ſay, it is a ſeale of Faith objectivè, becauſe the main object of the Covenant is ſealed, as we uſually hold faith juſtifies; In this ſenſe, I ſhould like it, and would argue, If it be thus a ſeale of Faith, then is it not a ſeal of Experience, nor Reaſon. But the minor and concluſion aforeſaid is one of Experience, the other of Reaſon, and the major onely of Faith. 3. If you ſay it is a ſeale to Faith, as the condition required to the benefits; This is true, no mans intereſt is ſealed but conditionally. 4. If you call it a ſeale to Faith, as a man is ſaid to ſeale to his own part (that is, engages to it) In all this you may uſe your liberty. But if you ſay it is a ſeale of Faith ſubjective, properly to confirm and ratifie Faith; or any way ſo to aſſure, or evidence Faith, that God ſhall be made to ſet his ſeale to a lye, if any come without a Saving Faith: This muſt be denyed, and rejected, and anſwered, that the Sacrament is not thus a ſeale of Faith (to wit formally, directly, properly) but of the Covenant, unto which it is ſet, as to an undoubted and immutable truth, and as a ſtanding ſeale for the Church,202 as firme and irrefiagable, as if it were in adamant; Againſt which, Mr. Drakes arguments become but as earthen ware, or the veſſels of a potter, wherewith, while he ſtriks at me, they break themſelves in peeces, ſo that here is ſcarce to be found in the burſting of them, ſo much as a ſhard to take fire from the hearth, or to take water withall, out of the pit.
Sect. 5THE fifth Objection is, The Covenant belongs not to all, therefore the ſeals neither. To this I anſwered, There is the Abſolute Covenant, which is ſecret, and belongs onely to the election; or the conditionall, which is revealed, and belongs to all, as the tenor of the Goſpel. Hereof we muſt diſtinguiſh; There are thoſe to whom it belongs only in regard to the publication, tender, and a kind of potentiall intereſt if they come in, and thus it belongs to all even without the Church: And there are thoſe to whom it belongs by way of actuall intereſt, and priviledge in it as Covenanters, Rom. 9.4. and thus it belongs to all within the Church and them only. Now this priviledge is either outward, or according to title; or inward, and according to the effectuall benefits thereof. The ſtate of my Anſwer then lyes plainly, that all thoſe to whom the Covenant belongs by way of intereſt in it, though but according to title, are in Covenant ſo far as the externall ſeale belongs to them, without ſome known bar otherwiſe.
As for the prejudice here Mr. D. would raiſe upon me, it will not gaine his cauſe ſo much with the many, as it will looſe it with the wiſe. All hee203 has to anſwer, is this, Page 149. The Sacrament indeed belongs conditionally to all, but onely to the worthy Receivers abſolutely: Anſw. 1 If there be any ſenſe and validity in this, he muſt argue thus, The Sacrament is nor to be delivered to all it belongs conditionally, but to thoſe only to whom it belongs abſolutely; but it belongs only to the worthy Receiver abſolutely; therefore it muſt be delivered only to the worthy Receiver. Now this you ſee is apparently falſe, ſeeing he admits ſome only viſibly worthy, to whom he himſelfe counts it belongs not abſolutely. 2 The intereſt of every man in the benefits of the Covenant, and ſo in the Sacrament (as we now ſpeak) I have proved already is conditional, and not abſolute. 3 The diſtinction then, that might beſt ſerve our turns, or accommodate us here, as I imagine, were of an actual and potential (inward) intereſt, both conditional; for the abſolute Covenant is ſecret, and belongs only to God.
Page 150. Whereas I ſuppoſe a man now reſolves to ingage with Chriſt on his own termes, yet not effectually in Covenant with him, and ſay the Sacrament belongs to him (as the likelieſt means, I judge, to root and eſtabliſh him)he fils his mouth with theſe terms, Come you Drunkards, Whore-maſters, Muderers, and all you Rabble of hell, here is doctrine for you, &c. Anſw. Truly I think here were rather fit language for them; It is pity, but the Doctor, before he had left his profeſſion of Phyſick, had taken a vomit to rid his ſtomach of this bitter humour, and ill language which little becomes a Miniſter of Chriſt. As for the contradiction herein, he would faſten upon me, I pray look page 191. and he diſtinguiſhes204 for me; A good reſolution (to wit to ſubmit to the government of Chriſt) is either Legal, or Evagelical; a Legal is antecedent to faith, &c. I pray note it, and if a man may have a good reſolution (to wit Legal) before ſaith, why muſt this be an abſurdity in me, to ſay he may have the ſame, before he is in Covenant? why doth the man ſo forget himſelfe? The truth is, he is too narrow in the ſpeaking of theſe things. A man may be ſo under the previous operations of the Spirit of grace, as not only to reſolve, but enter Covenant, Deut. 29.12. returne, remember God, and enquire early (to wit, in good earneſt for the time) after him, Pſal. 78.34, 35. and yet his heart be not right and ſtedfaſt in it, v. 37. Thus the Scriptures ſpeak often, Jer. 42.3.5.20, &c. and thus are they interpreted by the Orthodox Reynolds on Pſal. 110. p. 316.
Page 157. He likewiſe puzzles himſelf about my meaning, how the Covenant belongs to all, and yet not the benefits, then concludes (as even now, and as he ſtill uſes) it muſt be a contradiction, becauſe he does not conceive it. Anſ. The Covenant is taken either for the condition (that is the duty) Thus it belongs to all; or for the benefits (the reward, by grace through Chriſt, of the duty) Thus it belongs to thoſe onely that have the condition, or are in Chriſt; or for the tenour, conſiſting, or rather reſulting out of both from the ſanction of ſuch a reward to the duty; That which reſults out of both, and is neither the one alone, nor the other, muſt be a third; And this is no other then the grace of the Goſpel, which brings ſalvation unto all men, and ſo belongs to all, even the whole world, ſo far, that they have potentially,205 as the Church hath actually, a conditional (outward and inward) concernment in it. Mr. D. I perceive is forced to take a great deal of pains to make my expreſſions diſagree, where there is no quarrel; but I need onely now and the bring the ſeverall paſſages of his book in ſight of one another, and they fall together by the eares of their owne accord.
Page 152, 153. He hath four things to oppoſe me in affirming a univerſal right of obligation (I mean it orderly) to every Ordinance, Iſa. 66.23. Yet if you look back but in the leaf before, he acknowledges, As for the duty of the Covenant it is indeed Epidemical.
The firſt is, Children, and the diſtracted again, which is ſeventeen times. The ſecond is, a miſapplied diſtinction of a mediate and immediate right, which yet is vaine, ſeeing there is none denies but we muſt prepare, as well as come; and I ſay ſtill, we muſt doe both. As for his inſtance of purification to the Paſſe-over, that one text, 2 Chron. 30.18, 19, 20. may convince him. The third is ſpoken to otherwhere. Fourthly, He ſayes Actual receiving is not an act of worſhip, no more then preaching, &c. He ſhould ſay, they are no duties neither, for elſe it will not adde a cubit to his ſtrength.
I remember I have read of a man that ſtill beleeved he was as big as his ſhadow. I perceive Mr. D. hath meaſured himſelf onely in the morning and evenings, whereas others happily, that look on him at noon day in the full light, how ever goodly and tall he may ſeem in his conceit, will ſee him ſhrinke into a ſtature very ſizeable with his fellows.
Sect. 6The ſixth Objection is, The Sacrament is onely for the Regenerate; it is no converting Ordinance; and this is made to ſerve upon all occaſions.
For my anſwer to this, Although I judge there is not ſuch ſtrength herein, as is ſuppoſed; for ſeeing this Ordinance is appointed for the Church, and every member of age is bound to frequent it, and prepare for it: It is not the conſideration whether it will convert or not, can be brought in competition with the command of Chriſt. If God command an unregenerate man to give almes, he is not to queſtion whether it be converting or no, but to do his duty, though during that eſtate, he is ſure to ſinne in it; ſo is it in this caſe, and all others; It is not the event can be the rule of our obedience. It is true Mr. D. ſtillurges, An unregenerate man muſt hear and pray; though he ſins in them, be cauſe it will convert him; but he muſt not receive, for that will not convert him. Now conſider this, and if there be validity in it, here lyes the point with him; A man muſt not do that wherein he ſhal ſin, if it will do him no good; but he may do that wherein he ſins, ſo long as it will be beneficial to him. Thus would mortal man, who is but duſt, advance his benefit above divine authority; and as if he were his own rule and end, make void Gods precept, through his tradition.
Nevertheleſſe, whereas I am perſwaded that there is no man, but ſo far as he does his duty, it ſhall tend to his good, which as I know may otherwaies accrue to him, though it doth not convert him, ſo do I think, that ordinarily while men wait upon God in their duties of piety and charity, though they are no cauſes, yet are they the way,207 wherein God doth meet them with his effectual grace, not through any ſpecial promiſe, for there is no ſuch (we hold) to any works before faith, but ſome general offers, and through the goodneſſe of his nature, the cauſe, and ground of all thoſe promiſes, which is therefore a firm rock to build upon (a point I think very fit to be conſidered) I have thought good to deliver my opinion, that I deny not through Jeſus Chriſt, but a poore ſinner, who examines himſelfe, and ſo comes to him in the ſight his condition, may finde this Ordinance an effectual means to beget grace in him, as well as encreaſe it.
I muſt confeſſe I am heartily ſorry to ſee what prejudice (or it is my weakneſſe ſo to think) hath gotten on the ſpirits of many godly men, meerly upon the terms of a ſealing Ordinance, an Ordinance for nouriſhment, confirmation, and the like, which terms do indeed reſpect the viſible Church, or our incorporation in it, and ſo make for us. I ſhal therefore now return my anſwer in this manner; When Jeſus Chriſt aſcended to heaven, he left order to procure him a Church; To this end, he appointed a Miniſtry of the Apoſtles, and their ſucceſſors; This Miniſterial commiſſion contained two things, the gathering together of the Saints, and edification of the body of Chriſt; This body or Church, is either viſible or inviſible; The inviſible conſiſts only of the regenerate and the Elect; The viſible conſiſts of al that are gathered together in profeſſion of his name; and unto the Church in this capacity doth the office of the Miniſtry appertain, as I judge undoubtedly. Now according to this double work hereof, we diſtinguiſh of the Ordinances to effect208 it. There is the gathering Ordinance, for the vocation or calling of the Nations, or to convert the Heathen unto the Faith of Jeſus Chriſt; and this is the Goſpell, or Word, whereby men are made Diſciples incompleatly, and compleatly by baptiſm. And there are ordinances for Edification of the body brought into the profeſſion of him, and thoſe are all the other Ordinances together with the Word. The Apoſtle ſpeakes to this point, Rom. 10.14. How ſhall they call on him whom they have not beleeved, or beleeve without hearing, and a preacher? The converting Ordinance here, to bring men to the Chriſtian faith, is preaching; being brought to this faith and knowledge of the true God they are to call upon him, and they ſhall be ſaved, v. 13 Now Prayer then is an edifying Ordinance, for if a Heathen pray before he comes to know the true God, it is flat idolatry, and Godwil not give his worſhip to another. And as prayer is an edifying Ordinance, ſo is the Sacrament, and no otherwiſe. My Anſwer then now, to the Objection fals directly thus; It is true, the Sacrament is not the gathering Ordinance, to bring in the Nations to the doctrine of Chriſt, or an Ordinance to convert the Heathen; It is not appointed to that end (which is the right notion of this diſtinction, I think, as ſure as there ought to be any) but it is an Ordinance for Edification of the viſible Church, wherein there being ſome members that are unregenerate (and that the moſt, I fear) as it ſerves to edifie them, it muſt be a means of their regeneration. And as for my part, I am perſwaded the ſerious exerciſe of common grace, the confirming and encreaſing thereof, and that hereby, is the way of Gods own working ſpeciall grace alſo, yet moſt freely, as is ſuitable to the nature of it.
209There are two things ſeem to me clear in the Goſpel. 1. That the ſame faith which ſerved to admit men to be Church-members, ſerved to admit them to the Communion. 2. That a Faith that fals ſhort of ſaving (to wit, the very receiving of the Apoſtles doctrine) ſerved to make men Diſciple and adde them to the Church. From which foundation, I appeale to the Judicious, for the ſolidity of that diſtinction of an outward and inward converſion; which under favour I will expreſſe thus, There is a converſion of aſſent, to beleeve in God and Jeſus Chriſt, in oppoſition to all other Religions (which alone reaches ſo far as to engage one to the Covenant) and this I take it, is neceſſarily pre requiſite to adult Church memberſhip, and both the Sacraments. And there is a converſion of conſent, in the imbracing this God, as our cheifeſt good, and accepting of Jeſus Chriſt, as our Lord and Saviour, ſo as to prefer his intereſt in our hearts above the fleſh. World, and Devill; and this converſion, though it is required (as it is, to the right performance of every ſaving duty) yet is not neceſſarily pre-required to the Sacraments, or Church-communion. Indeed I think, as to the duty hereof a man may and is, to engage himſelfe before it is performed; (yet ſo, or in ſuch terms, as the tendereſt ſpirits may not be brought in fear of a lye) but as to the Grace it ſelfe, as it is the Free Gift of God, the moſt of our members may not yet have attained, it is the firſt or cheife part of their edification, wrought in them alone by the Holy Spirit, very ſecretly and variouſly, in ſome more ſuddenly, in others I beleeve with very many and long previous operations, whereunto he uſes all his Ordinances as means, together208〈1 page duplicate〉209〈1 page duplicate〉210with the Word, and this Sacrament eſpecially, where is a more vigorous confluence of all of them.
The ſame Faith the Scripture requires unto the Sacraments, it requires unto Prayer, Rom. 10.12, 13, 14. now though an effectual Faith be required, Jam. 1.6. to pray ſavingly, yet is it not pre-required, but a man that is but outwardly converted to the knowledge of Chriſt, may, and muſt waite upon God in prayer, and that as a means (I judge) in the exerciſe of his common grace, to obtaine ſaving, through the grace of God. The ſame I ſay of the Sacrament, and do conclude, whereas our Divines doe give it the denomination of a confirming or edifying Ordinance, it is to be taken in regard of the viſible Church, and not in regard of the inviſible, as if none could have effectual grace wrought by them, Vera adoptio (ſaies Chemnitius in Har. Evan. in Lu. cap. 1.) ex mera gratia donaour, quando ſpiritu ſuo per verbum & Sacramenta, fidem in nobis efficit quâ Christum recipimus per quem regeneramur. It were not hard I think to quote good Divines very ordinarily preſcribing the Sacrament with other Ordinances, as the means for obtaining the Spirit, Grace. Faith, &c. to thoſe that want it; and I do not think their practiſe herein rowed againſt their Judgement.
For the clearer knowledge whereof I have propoſed this paſſage (in Edit. 3.) There is two things in the Sacrament, a ſignification, which they have certaine from the Inſtitution; and an Exhibition and Obſignation, which moſt Divines that they may not make them nuda ſigna, do more diſputably attribute to them. There is likewiſe double grace; Relative Grace, which211 makes a change onely in our ſtate and relation, and Reall Grace, which changes the heart; and it is either the infuſion of the firſt grace in the habits or root, for converſion, or increaſe thereof in the acts or fruit for confirmation. Now the Sacraments are means of Grace two waies, Either by way of Conveyance, ratione hujus obſignationis; or by way of moral Operation vir••••〈◊〉ſignificationis. In the firſt reſpect (which yet ſome hardly credit) they are inſtruments of Relative Grace, exhibiting the benefits of the Covenant upon its condition, as already performed (whenſoever wrought) in the receivers, and convert not; but in the other reſpect, as they are (more undoubtedly ex instituto) inſtruments of ſignifying and holding forth the death of Chriſt (and alſo the Covenant ſealed) by way of moral operation on the intelligent, they are means of Real Grace, that is, they are Ordinances in the hands of Gods Spirit, to work on the hearts of whom he pleaſes, either in infuſing the ſeed, or producing a growth of it in them.
Now let me beſeech the pious and wiſe to lay this to heart, and conſider it; If I ſhould hold the Sacraments confer grace phyſically, whether Real or Relative, it were groſſe, and belongs to the doctrine of opus operatum. If I ſhould hold they convey regeneration, or any Real grace, morally, by way of obſignation, I judge it were as injudicious and unſound; for moral inſtruments cannot exhibit any thing real (but onely a right to it) and the firſt grace belongs to the abſolute Covenant, not the conditional, which is ſealed. But whereas I hold only they beget grace (in the intelligent) no otherwiſe then they increaſe it, that is, by way of moral action212 per modum objecti, as grace is ſtill both begotten, and confirmed in other Ordinances; It is manifeſt, there is no danger here of advancing this Ordinance above its nature, or condition; but there is very much danger, of being injurious to poore Chriſtians; of diſ-valuing this means of Grace, the ſweet Jeſus has appointed us; of bringing in queſtion, how it can beget any degrees of grace at all, if it cannot the firſt; and eſpecially of being very preſumptuous with the Spirit of God, to goe to limit him in the very ſame way he ordinarily works the ſame effect, in his other Ordinances.
To come now to Mr. Drakes oppoſition. p. 154. He firſt tels us, Some Divines indeed do hold Baptiſm to be a means of Regeneration, but they ſhould not, and he does not.
Anſw. I agree with him, as for Infants; But for the Intelligent, Johns Baptiſm may convince him, whom we find admitting all to it and then exhorting them to amendment, as the uſe (or end) of it; and therfore it is not ſaid, they repented unto baptiſme, but they were baptiſed unto repentance. The end cannot precede what is in order to it, and the effect in eſſe, be before the cauſe in operari. And as for his inſtances in the Acts, That faith was preſuppoſed, It is anſwered, That is an hiſtoricall faith, onely accepting the doctrine of Chriſt, and profeſſion thereof, as is beyond diſpute (to me) in Simon Magus.
P. Ibid. In regeneration the Word is writ in our hearts, and can any man make the ſeal a cauſe of the writing?
Anſw. He may as well aske, can any writing be a cauſe of it ſelfe? But here is the mans error ſtill, The ſeale of the inward writing in mens hearts is not213 the Sacraments, but the Spirit, and that ſeale I hope, is the cauſe of the writing, and that by the means of the outward writing and ſeale, the Word and Sacraments.
Page 155. He produces my Argument,The Sacrament, is a viſible Goſpel; the ſhewing forth the death of Chriſt is the means of converſion; But the Sacrameut is a ſhewing forth of his death.Ergo. His Anſwer is, This proves onely, that all may be preſent (which he pleads for) not actually receive. Anſw. Methinks the heart of a godly man ſhould at firſt ſcare ſerve him, thus to ſhift, and trifle with this holy Ordinanee, and the Conſciences of people. And yet his granting this is enough, for ſo long as he maintains, that as the Sacrament holds forth Chriſt to the eyes, there is none may be debarred from the ſight, no more then they may be debarred from hearing, where he is held forth to the eare. I argue, Then as Chriſt is held forth Sacramentally to the taſte and touch, there is none can be debarred (to wit, if intelligent Church-members) from the taſting and feeling of him herein, then they can from the ſeeing of him, or hearing: Nay, our force for this is rather greater, becauſe the words of inſtitution expreſſely reſpects the touch and taſte, while Chriſt ſaies this is my body, not barely to ſee, and hear, but to take, and eate. As the Centurion by looking on Chriſt upon the croſſe, beleeved he was the Son of God, So did Thomas by feeling his wounds, beleeve his Reſurrection; And I doe not doubt but that all theſe ſenſes doe afford their grounds of ſuitable meditation, about the melting objects of Chriſts Paſſion, Redemption, and tender mercies ſo repreſented, they may become means to worke214 upon us through the Spirit of God, which we may piouſly hope for by vertue of an Ordinance. For if Mr. D. ſay (Page 147.) What the word applies by one ſenſe, the Sacrament doth by all ſenſes, and therefore is a more powerful means of aſſurance; I will not doubt to ſay by the ſame reaſon, as it applies the ſame thing with the word, it may have the ſame operation, and as faith comes into the heart at firſt in the one, by hearing alone, it may in the other, by hearing ſeeing, touching and taſting altogether.
Page 156. He brings in my next Argument;In the inſtitution there is a Take and Eat; a Take, for ſuch as have not Chriſt, a word of grace to quicken thoſe, as an Eat to nouriſh others.My ſubſtance is, Here is a free offer and command in this word Take, and we are not to hold it ineffectual. He excepts, Taking and Eating call for acts of faith, and preſuppoſe the habit. Anſ. When Chriſt and his Diſciples preached, Beleeve and repent, The command did call for faith, and repentance, but I hope it did not preſuppoſe the habit in thoſe who were to be converted; ſo when Chriſt ſayes here Take, that gracious word includes Beleeve, or receive me by faith; but faith I hope is required, where it is not pre-required, to wit, required that it may be wrought as well as acted. And herein indeed I place my ſtrength; This Take requires Beleeve, but there is a vertue or power from Chriſt that goes along with his commands; The free tenders of himſelfe, are the conveyances of the grace he requires to the receiving him; even as the Apoſtles words to the Jaylor (Act. 16.31. which he well notes) Beleeve in the Lord Jeſus Chriſt, was the inſtrument to worke215 that faith, and convert him; And as while Thomas, by feeling Chriſts wounds, beleeved, why might it not be the vertue of Chriſts gracious command, bidding him to put his fingers in his ſides, and beleeve, that produced that powerful application, My Lord, and my God? Now we have Chriſt here likewiſe, preſenting his broken body and blood; and bidding us feel his wounds, touch, and taſte, Take, and eat, be not faithleſſe but beleeving. Here we have a joynt offer and command; and why then ſhould we diſtruſt the power of our Lord, when we have the word of our Lord? What if we had but that one word for us, were not one word from the mouth of our deare Saviour, which is a ſtanding word to his Church, enough to reſt upon? Truly Chriſtians, Let me plead with you: Are the words of Chriſt Spirit and life, or are they not? Is there any power goes along with the tender offers, and precepts of the Goſpel, or is there not? If there be not, why do poor dead ſouls wait on them for life? If there be, then why is there not the like power expected in this precept, and offer of grace? How dull and flow of heart are we to relye upon Chriſt, and expect vertue from his commands? Methinks I could wiſh, that all faithful Miniſters would ſet themſelves to beleeve in Chriſt for this effect, and while they ſhould as it were ſtand round about this little word Take, by their acting faith in Chriſt, and expectations from him, as the Diſciples did about Paul when they ſuppoſed him ſtoned dead, Act. 14. though they judge no otherwiſe of this word, though they ſuppoſe it, but a dead word to the unregenerate, they might finde life in it, for the quickning of their flocks,216 (as ſome have) and comfort of their labours. If you will not beleeve, ſurely you ſhall not bee eſtabliſhed.
Page 157, 158. He objects three or foure things againſt this: I But we have neither promiſe, nor preſident of bleſſing the command of Taking in the Sacrament, as we have of bleſſing the word preached in order to converſion. Anſw. 1. God hath promiſed in general to meet with thoſe that wait on him in his wayes; and where is there any text that denyes this bleſſing here? If there be none, it is but a ſad thing to diſtruſt God. 2 Doe we not know that Jeſus Chriſt did conſecrate this Ordinance with a bleſſing? Now is not Chriſts own action herein as good as any promiſe, or all preſidents, and who can limit that bleſſing to one member above another, or tye up the Spirit of God? 3 I pray ſee over leafe, and himſelfe tels us well, This Take is a ſhort exhortation, and virtual Sermon; Now what a thing is this, to demand a promiſe and preſident to prove that the Exhortation and Sermon of Chriſt is converting? Is not the Word converting? And is th•s word leſſe converting, becauſe it is Chriſts? Alas Sirsl the caſe is even clear, and the grand Objection is unbeleef.
2 But the word is both ſeed and food, not the Sacrament. Anſw. 1 Who knows not that the very being and operation of the Sacrament conſiſts through the word; and indeed the nouriſhment we have in it, well conſidered, is onely by the implicite vertue thereof; By which ſame kind of working, may the firſt grace, as cleerly, as any farther degrees, be wrought by it. 2 The Sacrament is both ſeed and food too, for here is a Take,217 and this is certainly ſeed, as a word of grace from Chriſt; and here is an Eat, including food. 3 Prayer is no where called the immortal ſeed, yet is it ſeed, I doubt not, in this ſenſe, to beget grace in us. 4. Ex quibus naſcimur, ex i is nutrimur, That which nouriſhes us, can beget us, is a principle ſo true, that out the ſame food that goes to the aliment of our owne bodies, doth ariſe the matter, for our childrens generations.
3 But ſuppoſe a man ſtouts it out before, and after the word Take, if actuall receiving can convert him, the Apoſtles rule is not univerſally true. He that eats unworthily eats judgement to himſelfe. Anſw. Suppoſe the Jaylor had ſtouted it out againſt that word Beleeve; had he like to have been converted, if he had not been converted? what a queſtion were this? The truth is, Theſe diſ-junctive ſuppoſals are but vaine and evil: And therefore I ſhall only fore warn tender conſciences to take heed of that Dilemma that lurks here; He that receives worthily is converted already; He that receives not worthily eats his damnation. Let us rather perſwade our ſelves; 1 That a man may be in a ſtate of unregeneracy, & in that ſenſe unworthy, yet may hear, pray, or receive worthily in his kind (in ſuo genere) when he is ſo wrought on by it, as to make a ſaving uſe thereof; for it ſeems not to me ſo tollerable to ſay, a man heard unworthily when he was converted by it. 2 There is a general eating damnation, as the unregenerate in ſenſu compoſito during that eſtate, ſinnes in hearing, praying, and in all he doth; and ſo this is cleerly anſwered, with other duties; or there is a particular eating damnation, or judgement in the Apoſtles ſenſe, and that judgement he ſpeaks of; appears to be thoſe218 temporal judgements which were brought upon the Corinths, not for their coming to the Sacrament in an unregenerate eſtate, but for their not putting a difference between this ſacred Table, and a common, (that is, uſed it not as a holy inſtitution) which is the direct meaning of both thoſe phraſes, eating unworthily, and not diſcerning the Lords body, which expound one another, or not for an unworthineſſe of unregeneracy, but an unworthineſſe of prophanation.
4 But ſuppoſe a man may be converted by that ſhort exhortation, and virtual Sermon, Take, That may be done by bare preſence, &c. Anſ. If all come to this ſtill, you may ſee what he muſt have, A Sacrament without receiving, which yet himſelfe decryes. When Chriſt ſayes, Take, it is to this end, to eat, and who dare ſeparate Chriſts end from his action? Let this ſuffice, we have here both words, Take and Eat, for our encouragement; and we need not doubt, but all the Sacramental actions doe as it were, in a kinde of communication of proprieties, interweave their vertue in working upon each man according to his condition.
When God commands us to make us new hearts, Ezek. 18.31. Eph. 4.23. he tels us otherwhere, Ez. 11.19. I will put a new heart in you; ſo Chriſt bids us Take. Yet faith is the gift of God; Now then Man is to wait on his duty, and to expect a power in Chriſts precept. For my part, let others look on this word onely as an empty liveleſſe word; I ſhall endeavour to let it ſinke in my heart: And though I am a poor unworthy ſinner, that am not ſure I have faith enough to ſave my ſoul (the Lord increaſe it) yet methinks I doe ſo219 pathetically beleeve the goodneſſe and ſweerneſſe of Chriſt, that I dare lay my life on it, he would never have ſo indeterminately commanded, Drinks you all of it, if ſo many thouſands of unregenerate members that come thither, muſt but neceſſarily thereby eat their damnation. I muſt confeſſe, I doe ever ſuſpect my owne weakneſſe, and am tenderly afraid left I ſhould ewe, and hurt others; (and therefore I beſeech every Soul to look well to the word, and his owne conſcience, and truſt nothing on me) yet doe I finde amidſt the doubts and fears of my ſpirit, a ſweet melting, and repoſe of my thoughts, in this anſwer, which I muſt make unto my Saviour, when he calls me to account for what I have writ. Lord here is expreſly thy command, and I durſt not nullifie it to any that are capable of it; Here is thy tender offer of grace, Take, and I durſt not bring up any ſuch hard thoughts on thy wayes to fright men from thee. And now I am aſſured, Lord, thou wilt as freely forgive me if I place too much truſt, or would raiſe too much confidence on thy bare word, as thou wilt forgive others, if they place too little in it. For though the Fleſh profiteth nothing yet the Spirit quickneth, and thy words are ſpirit and life.
Page 159. He brings in this inſtance of mine; Suppoſe a moral Chriſtian, who cannot be denyed, prepares himſelfe and ſo comes, ſhall the Sacrament be neceſſarily fruitleſſe to him?He anſwers, not withſtanding all his preparatory acts, he comes to the feaſt without the wedding garment. Anſw. This himſelfe ſatisfies; for the Feaſt he ſayes is Chriſt, and I hope a man muſt come to Chriſt for converſion. As for my words,220Doing his beſt; you muſt take them in his kinde, as of the regenerate in his kinde.And whereas he thinks I attribute too much to a few dead acts of a natural man, he miſtakes; for I attribute all to the power of Chriſts command, and the efficacy of his quickning grace in the uſe of the means.
Page 160. Actual receiving is no act of God, but of the creature, and an outward act too, and therefore hath not a converting power in it. Anſw. A very mature and digeſted Argument! Hearing is no act of God, but an outward act of the creature; and if you will too, hath no converting power in it; therefore it is not a means of converſion. Tertius E coelo cecidit Cato.
As for his old cloſe, that the fruit of the viſible and audible word may be attained here by bare preſence, it will not ſerve, ſeeing the fruit that is to be here attained, is not of the word onely as viſible and audible, but alſo as tactible, and guſtible, while the Sacrament holds forth that word of life, which we have not onely ſeen and heard, ſaye: John, but alſo handled; and of whoſe fleſh and blood we muſt eat and drinke, ſaith Chriſt himſelfe. And as for the cuſtome of the ancient Church, Ite miſſa eſt, it is not to bee vilified, becauſe it is directly contary to him, but to be weighed with the former grave judgement of our owne Church, and the expreſſe text, Drinke you all of it, and they All (that were preſent) dranke of it.
Page 161. For what he anſwers to my ſecond inſtance, of an humbled ſoule, to wit, under the preparatory worke of grace, yet no: fully faſhioned221 for the receiving the habits which are ordinarily infuſed per modum acquiſitorum, I ſhall ſay nothing, but onely aske this great Doctor, How was his ſoule infuſed in his body after it had its due time of diſpoſition for it? It is true, as for all preparatory works, noſtris viribus, as the meer iſſues of Free-will, we diſprove them, but as they are the previous operations of the Spirit (which through our fault it is, they often prove abortions) it is no more derogatory to attribute them to him in our Converſion, then it was to God, to take ſix dayes to the Creation. I ſay then, Can he tell me this? How was his ſoule produced at firſt in his natural birth? Can he tell me the way of the wind? Joh. 3.8. If he cannot, how will hee define mee the way of the heavenly Spirit? If hee cannot tell mee the things that are with him, How ſhall his veſſel comprehend the wayes of the moſt High?
As for my inſtance of Luke 24.30.31. (though I onely alluded to it) Calvin hath theſe words upon it, Auguſtinus & plerique alii ſenſerunt, panem hunc po•rectum fuiſſe•n ſacrum corporis ſui ſymbolum, & hoc dictu plauſibile eſt, Dominum in ſpirituali demum caenae ſpeculo agnitum fuiſſe, nam diſcipuli corporalibus eum oculis intuiti non cognoverunt. Now what Saint Auguſtine, and moſt others thinke true; and what Calvin judges plauſible (though hee addes for his owne part, ſimplicius accipio) Maſter Drake anſwers, It is a dictate ſo abſurd, that the very naming it, is a ſufficient confutation.
Page 162. By preſence, benefit may be gained,222 but the danger of eating and drinking unworthily, cannot be incurred without receiving, &c. Anſ. Methinks the man here ſpeaks very carnally. His Doctrine is this, If you ſwear by the Altar it is nothing, but if you ſwear by the gift upon it, you are guilty; If you partake of the Lords Table without Faith, you are without danger, but if you actually touch the bread upon the Table, and eaſe, you become a debtor; I pray which is greater, the bare Bread and Wine, eating, and drinking of the Inſtitution it ſelfe, and conſecration, which ſanctifies the Elements? For my part I never imagined, but the words eating and drinking, 1 Cor. 11.27.29. are ſpoken Synecdochically, for the whole duty of the Receiver, who can never be guiltleſſe when Chriſt is offered to him (and that he ſayes is to all preſent, though they onely looke on) if he does not receive him by Faith; So that, if I may ſpeak as I think, It is not the bare eating and drinking we are to ſtand upon, in compariſon of his ſerious addreſſe unto Jeſus Chriſt, according to his condition.
Page 163, to 167. Whereas I ſay the Sacrament and all the Ordinances are primatily and directly means of grace, and remotely means of converſion and confirmation;He pretends as if I went about to blind my Reader, with a converſion of our ſelves, inſtead of Gods converting us, and ſo purſues his trace. Anſ. I muſt confeſſe to you here he is miſtaken, for this never came into my thoughts, as my words following plainly declare, which are,This grace which he diſtributes as a moſt wiſe God, works in every one as his ſtate and need requires(where he does ill, p. 166. to223 ſubſtitute others, and cry abſurd) in the regenerate for their ſtrength and eſtabliſhment, in the unregenerate, for their converſion,Mr. Drakes weakneſſe, here then, is apparent, that cannot diſtinguiſh between gratia operans, and operata; I ſay the Ordinances are meanes, whereby God works, or the Spirit moves; and though gratia operata is Regeneration, or confirmation it felſe; yet gratia operans, I hope, lies indifferent between the regenerate and unregenerate, (as men come to ſeek to God for it, in his means) and is indeterminate to either effect. So that this buſineſſe is ſo clear, I take it, to any unprejudiced underſtanding, that I am glad to be put to no more trouble by ſo many pages.
Page 168. As for his exceptions againſt our diſtinction of an outward and effectuall converſion, the right conceiving the terms onely may ſatisfie, and I will explain my ſelfe thus: In the ſoule there is two faculties, the Underſtanding, and the Will; There is accordingly a double converſion, either unto the things which before we did not know, or to the right improvement of the things we do know; or there is a converſion to a ſincere Religion, or to be ſincere in our Religion. The firſt of theſe muſt neceſſarily be wrought by teaching onely, and perſwaſive Arguments, unleſſe by miracle; but when we once are informed by the word, then do all the other Ordinances conduce to bring that knowledge into the heart and life; So that here does likewiſe ariſe that other diſtinction of mine, of the principall converting Ordinance, and ſubordinate, which work by vertue thereof. Now if you will ſuppoſe a heathen ſufficiently knowing, in the myſteries of our Religion, I doe not doubt but this ſolemnity were224 apta uata to convert him, becauſe it ſhewes or holds forth that which is a means of Converſion. But theſe two things we muſt know as ſure; 1 That it cannot beget any aſſent, or reverential apprehenſions, but upon ſuppoſition of the vertue of the principal Ordinance; to wit, that he is informed (before, or at preſent) in the meaning hereof; For this bare knowledge alone, is that which is neither encreaſed nor begotten by the Sacrament, but the Word onely, that inſtructs us about it. 2 That God hath not appointed it for this uſe, but contrarily commanded, that every man ſhall be firſt initiated in the Church by Baptiſme before he communicates, No uncircumciſed perſon ſhall eat thereof. And here is anſwered thoſe two Objections, page 163. which ſhew you how low Mr. D. is brought, If the Sacrament can convert, how dare Mr. H. exclude Infants (which is eighteen times) and heathens? I anſwer, becauſe it converts by a joynt vertue of the word, and diſcernment, which children have not; and becauſe the unbaptiſed (which is the caſe of heathen) are forbid to eat thereof, Exod. 12.48. 1 Cor. 14.40.
And now at laſt, if you will bring the point even with the ſame in Baptiſme of Infants, and doe nothing but urge upon me for an expreſſe text where this Sacrament is ordained to this end to convert any; I will demand of you firſt, an expreſſe Text, where it is inſtituted for Edification (which yet by cleer argument you may ſhew) and when you have produced that, I will manifeſtly ſhew you; 1 That this Edification refers to the viſible body, Saints by calling, or the whole Church. 2 That there are many unregenerate members225 among them; and then I demand how it can be appointed to edifie members, if it be not a means of begetting grace in ſome, as encreaſing it in others? As for the terme (this word) Edification it is cleerly common to the viſible Church, 1 Cor. 14. Inſomuch that when an unbeleever comes in amongſt them, verſ. 23. All things are ſaid yet to be done unto edifying, verſ. 27. What Miniſter doth not pray ordinarily for his whole people that they may be edified? Church-cenſures are for Edification (2 Cor. 13.10. ) but I hope it is not the regenerate onely are cenſured. We need look no further then Rom. 14.19. and 15.2. the word is ſo ordinary, that what is done for our neighbours good, is ſaid to be for his edification.
Page 169. In that word (fancy) hee wrongs me; For his ſenſe it is anſwered, A vital Ordinance can beget life.
Page 170. Mr. H. makes confirmation of the Covenant a primary end, confirmation of our faith a ſecondary end of the Lords Supper; I wiſh he did not ſhew himſelfe, as little skilled in morality, as in Logick &c. Anſw. One would verily thinke here, that Mr. H. ſure, was in ſome great abſurdity, by this mans language; but will you be pleaſed to turne to Mr. D. himſelfe, page 126. The Sacrament (ſayes he there) relates to things, and thus as ſeals, firſt they confirm the Covenant; Secondly, they confirme faith. I pray marke it; And is it not worth your notice; how much he is skilled in Logick, Morality, Phyſick, and what not? that can finde you out a diſtinction between my Primary, and Secondary, and his Firſt and Second? It is even pity ſo ſamous a man ſhould forget all his learning here, and exclaim226 thus at me, for ſaying the ſame thing he doth; nay the ſame thing, the truth, and others doe with us: For let me helpe him out here, There is the end of the Ordainer, and the end of the Ordinance; It may be true, that the Churches Edification, is primarily in the intention of the Ordainer, but the primary end of the Ordinance, muſt be that which goes into the Inſtitution, and the ſecondary that which flows from it: Now the end that is thus expreſſe in the Inſtitution is, for to be a memorial of Chriſts death, or the Covenant by his death, and ſo outwardly to ſeale, ſolemnize, or confirm the Covenant, and then the confirming a mans faith (as begetting it in others) is plainly a conſequent effect, reſult, or concomitant thereof. By this one paſſage well conſidered, you may have a gueſſe at the man.
As for his following exceptions from page 171. to the end of the Objection, where he carps at me, for putting in the whole duty of the receiver, both before, and after, as well as In receiving (and what practical Divine doth not tell us of awakening the vertue of the Sacrament by after-meditations) page 172, 173. And for that phraſe, Baptized into the Church, which I take to be a good explanation of being baptized into Chriſt, page 174. And for thoſe termes of a general faith, Doing a mans beft, &c, they are not worth any farther notice: So likewiſe where he ſnarles at my alluſion, page 175. in that word, (belongs) The harveſt belongs not to the Reapers, but to Boaz himſelfe: And that other (penitently inclined) which yet I purpoſely picked out inſtead of penitent, &c. what pitiful poore things are they, as if he envied me barely an expreſſion? even as Leah227 caſt a blear eye upon Rachet, onely becauſe ſhe was beloved and accepted.
Waving therefore theſe letts, I ſhall proceed to gather together my Arguments to prove the Sacrament, and actual receiving (which is the thing only he oppoſes) a means of the unregenerates edification, and conſequently his effectual converſion. And they amount to twelve, beſides the chiefe of my laſt booke, as it is verbum viſibile, with others, the Reader may finde out himſelf.
1 It is the duty of every intelligent member to frequent the Sacrament; but officium, eſt propter beneficium; Ergo, Mr. D. here indeed doth moſt ſadly, and without ground argue, that the Sacrament cannot doe an unregenerate man good, but certaine hurt, therefore it is not his duty. The weakneſſe whereof is manifeſt, becauſe 1 It is not mans benefit, but Gods precept, is the ground of duty. 2 A thing is not good, and our duty, and therefore God wills it, but God wills it, and therefore it is good, and our duty. But wee argue (I take it) firmly againſt him; It is his duty (the duty I have proved good in my fifth Reaſon, and eighth Objection) and therefore it can doe him good, for all the Commands of God are good; and it is but an heavy thing to bring up ſuch an evill report upon the good land of the Sacrament. This is the caſe: If the Sacrament can do an unregenerate member no good, then muſt ſuch be either bound neceſſarily to eat and drinke their owne damnation, or elſe the Sacrament is not their duty. The former Mr. D. muſt renounce; and for the latter, if he can give me but one Text, I will yeeld to h•m, if he cannot, let the pious conſider whither they muſt come to deny this point (for therefore have I228 ſet this Reaſon formoſt) and that is, through mans impotency to make void Gods Authority.
2 All Gods Ordinances within the Church are means of grace, whether firſt or ſecond, to be get or encreaſe it; as God hath declared, that hee wil meet with thoſe that wait on him in his wayes that come to his houſe. that ſeek his face, and th•like; Ergo: You muſt produce ſome Text where converting grace is denyed peculiarly to this means or you wrong it. If any ſay this is a negative which ought not to be proved; I anſwer, though it be ſo formally in the words, yet materially in the thing i•is an affirmative, for he that excepts out of a general affirms a limitation, and muſt prove it. I have before (in 3. Edit. ) expreſt this thus. If there be a previous operation of the Spirit on ſome, preparatory to converſion, & God hath appointed his Ordinances in general, as the means for obtaining grace, both firſt and ſubſequent, commanding them as duties and promiſing a bleſſing, which affords a Peradventure, to the unregenerate, in the uſe of them; why ſhould wee bereave the Sacrament of this effect, which the Scripture gives it in genere, as an Ordinance, whilſt in ſpecie, it no where denyes it, and Reaſon likewiſe by the firſt Rule of the Ante-predicaments.For the Antecedent preparations to bring men to Converſion (ſaith Pemble) they are either outward, namely the obſervation of the external part of God worſhip, as frequenting the word preached, prayers, Sacraments, keeping the Sabbath, or inward, &c. Our Divines preſſe upon men ever whiles they are unconverted, the neceſsity (to wit, from the ſtrict Commandement of God) and profitableneſſe (to wit, from Gods promiſe, and229 ordinary proceedings) of all thoſe forementioned preparations (pag. 81, 82.) and it may be thoſe two pages may eſtabliſh you.
3 There is but an It may be, A peradventure, A who knows what God may do? For the converſion of any in the uſe of all means beſides, becauſe there is no ſpecial promiſe of grace in the beſt uſe of meer naturals: But there is An It may be, granted by our oppoſites to the Sacrament, for converſion, At, though not By, occaſionally, though not intentionally, as ſome ſpeak; Ergo. If Mr. D. grudge thus much, then he muſt bring it to a Cannot, Actual receiving cannot convert any; and if he doth ſo, he takes upon him to limit the Spirit of God in the very way he uſually workes the ſame thing in other. Ordinances. If he ſay he can, but will not; How knows he the minde of the Lord, who hath made him his Counſellour? That what he hath done to ſome, he may not do to others? It were a miſerable thing for ſome poore ſinners, if the gracious Spirit in many reſpects ſhould do no more good upon them, then men would let him.
There is here (I judge) a point carefully to be conſidered, to diſtinguiſh between a general, and•pecial promiſe, or as ſome expreſſe it between Half•romiſes, and full promiſes, or as I would ſay it, A Peradventure promiſe, and an Aſſured Promiſe; We hold that God hath made no promiſe of•race (that is no ſpecial, whole, or aſſured promiſe) to natural workes before faith (to wit, as any condition of the firſt grace) which is his moſt free gift; for then Facienti quod in ſe eſt, ſo much de•ryed, muſt prove a ſound principle. But wee are yet to preſſe theſe kinde of general tenders, half, or•eradventure promiſes, together with Gods good230 nature; that none may want encouragement to duty.
4 If the Sacrament be converting, as it is a Viſible word, or holds forth Chriſt unto the eye, then muſt it be converting, as it is a Guſtable, Tactible Word, and holds him forth to the other ſenſes, and the rather, becauſe the touch and taſte comes within the Veirge of the Inſtitution. But the former is granted; Ergo.
5 The Precepts of God are lively, and operative, and the offers of grace are the means and conveyances of that power we have not in our ſelve•to receive it; But here is this moſt ſweet and gracious offer and command, Take and Eat Ergo.
6 The reclaiming a man from ſome particula•vice, or vices, is a good ſtep forward towards Repentance and Converſion; But the Sacrament is a conſtant experiment hereof, ſo that thoſe paſſage•of ſome men; (be their eſteem never ſo great) who dare ſay, that the Sacrament can doe no good to the poor unregenerate Chriſtian, but certaine hurt are ſadly to be diſ-owned, and expunged eve•with their tears. This caſe (in Edit. 3.) I have propoſed thus. Suppoſe you have a Sonne,〈◊〉good natured, yet unregenerate youth, addicte•to ſome vice, as drunkenneſſe, he ſeeks to Go•for pardon and grace, ſo comes, and takes th•Sacrament upon it, he will never by the Lord helpe be overtaken more; Well, this engagement now lyes ſo ſolemnly upon him, he is ever after a ſober man, and this no doubt, is not likely onely but very frequent to natural conſcience, working on moſt ſuch particular, and temporary converſions. Now I pray Sir, what thinke you of231 ſuch a fruit as this? Would you diſlike your Somes comming to the Sacrament, or bleſſe God for it?
7 The acting, or exerciſe of common grace, and endeavouring to doe what a man can, is another good ſtep forwards towards Converſion; But the Sacrament, which is for the exerciſe of Faith, Love, Repentance, Thankfulneſſe, as ſpecial graces in the Regenerate, is the means to exerciſe the like common grace in the Unregenerate. Ergo. For my part I judge it good ſtill for a Chriſtian to be doing, and whether he be effectually converted or no, yet hath he cauſe, and ground ſufficient to love Chriſt, and be thankfull, to mourne for ſinne, and to doe well; He hath beſides a knowledge, affections, and ſome ability to doe it in ſome manner, though not as ſincerely as he ought. And as I ſaid of the Promiſes, I will ſay of Gods, acceptance; there is a kinde of halfe acceptance, or rather a comparative acceptance, ſo I will chuſe to expreſſe it, God accepts comparatively of ſuch actings of the heart toward him, and waiting in his wayes though a man be unregenerate, to wit, in compariſon of a total omiſſion, or neglect thereof.
8 The ſolemne engagement of the ſoule unto Chriſt upon his termes, to relye upon him as a Saviour, and ſubmit to his government (as the former were ſteps) is a means of a full, and effectual cloſing with him, if Gods Spirit ſhall be pleaſed to act with it. But actual receiving is a means for engagement of the ſoule to the conditions of the Covenant, or the termes of Chriſt, which a man may binde himſelfe to, before he hath performed, even, as Souldiers, ſervants, and all relations, do liſt,232 agree, and oblige themſelves to their ſervices and duties, and ſtand to them after. Ergo. Here I thinke moſt Chriſtians know by their owne ſpirits, that they have very good reſolutions at ſome times (that make them fit for the preſent againſt all doubt) and yet finde often they come to nothing. Now what can more conduce (under the word) when we have ſome purpoſes of leaving ſinne, and aſſent to the termes of Chriſt, to beget a full conſent of heart, and make them ſerious, then the obligation of this Ordinance? A penny in earneſt, bindes ſome men more, then twenty promiſes.
9 That which can beget more degrees of the ſame grace, can beget the firſt grace, unleſſe theſe degrees are begotten ſome other way then that is; But all grace (firſt and ſecond) is begotten alike, as the Ordinances, propoſe the object, and then the Spirit of God by enlightning the minde, and a touch upon the will, brings the heart to imbrace that object; which object is ſhewed forth in the Sacrament, as in the word; and it is a miſtake, to thinke that the ſecond grace (though it be within the promiſe which is ſealed,) is exhibited by way of obſignation (for there is onely a fight to it this way conveyed) but it is wrought (I ſay) through the Spirit of God by the way of moral operation onely, as the firſt and ſecond grace both, are begotten in reading and hearing, &c. Ergo.
10 The ſad conſequence of this Tenent, that the Sacrament belongs onely to the effectually converted is ſorely againſt it, and that both for the giver and receiver. For the Receiver, this will cut off every poor doubtful Chriſtian from the Sacrament,233 For 1. If I am bound to receive when I am regenerate, and bound to forbear if I am unregenerate; then muſt I be perſwaded in my conſcience that I am regenerate, or elſe I cannot eate in faith; and he that eateth and doubteth is damned if he eat. I deſire this may be tenderly weighed. 2. Upon this account every one that comes, profeſſes himſelfe converted, and if any man be but doubtfull that he is not yet converted, he cannot come but he acts a lie, and is a publick hypocrite; which is a thing ſo hatefull to him, that rather then he would profeſſe of himſelfe, what he does not know, he would confeſſe his unworthineſſe, and never come there: and thus ſhall every humble tender Chriſtian only keep away, and the ſelfe-juſticiary-harden to death. For the giver, firſt, The caſe will be near the ſame, for the Sacrament cannot be adminiſtred according to rule, nor he act in faith, unleſſe both the receiver is regenerate, and he aſſured of it (which he cannot be) if regeneration were a qualification commanded as neceſſary to receiving. Secondly, Men will be ready to think themſelves converted, when they are admitted, and the formal Chriſtian reſt in his eſtate, when he ſhould come hither to repent of it. Thirdly, The beſt Miniſter muſt fal infinitely ſhort in the diſcharge of his tryall, were any at all required upon this ground. The Lord Bacon obſerves of Philoſophy, the firſt and lighter taſtes thereof inclines the mind towards Atheiſm; but a more fixed and deeper contemplation brings it about again unto Religion: So doe I judge here, the firſt touches of Conſcience in the pious, have inclined them to a trial of others fitnes and unfitneſs to the Sacrament, but a more ſerious and digeſted conſideration of the iſſues of it, wil bring them about to234 the Apoſtle, Let a man examine himſelfe, and the Miniſter onely doe his beſt for their Inſtruction.
11. The confirming of a Chriſtians Faith in generall, or his aſſent unto the truth of the Covenant in Jeſus Chriſt to him in particular, is a means of bringing up his heart to a ſpeciall Faith; for I am perſwaded here lies often the root of unregeneracy, that men doe not firmely beleeve the Goſpell; and where the holy Spirit works beleeving impreſſions, he ordinarily brings in the ſoul to him. But the Sacrament is a means of confirming Faith, and that directly in this act of aſſent, (which is common in its degree to the unregenerate with the regenerate) that if I will beleeve, repent, or accept of Chriſt, I ſhall be ſaved; Ergo. Unto this purpoſe Mr. Calvin hath a clear paſſage, Primum verbo ſuo nos docet Deus, & inſtituit Dominus; deinde Sacramentis confirmat; poſtremo ſancti ſui ſpirit us lumine, mentibus noſtris illucet, & aditum in sorda noſtra, verbo & Sacramentis, aperit. So that whereas Calvin with others, ordinarily cals the Sacraments confirming Ordinances; I ſhall take their meaning only thus, that they are not appointed to convert the Heathen to the Church, but to incorporate the members thereof, Who being inſtructed by the word, and confirmed by the Sacraments, the Spirit of God in the uſe of both (both Words and Sacraments, ſo he ſpeaks) opens a paſſage into their hearts, to wit, for their effectuall converſion, Calv. Inſt. lib. 4. cap. 14. ſect. 8.
12. The ſolemne application of the Covenant to a mans ſelfe according to his eſtate, to wit, of ſalvation through Chriſt if he will beleeve and repent,235 and of judgement from Chriſt if he continues in his ſins, and does not turn effectually unto him, is the very onely way whereby the Spirit uſually worketh conviction, and ſincere converſion; but actual receiving of the Sacrament, is a ſolemn means of ſuch an application: Ergo. The Apoſtle, Ro. 10.4. tels us Chriſt is the end of the Law; in this Law Gal. 3.10. it is written, Curſed be every one that continueth not in all things which are written therein to doe them: Unto this curſe Deut. 27.26. All the people were to ſay Amen. It is nor poſſible all the people ſhould be guiltleſſe; yet this Amen is a particular application, ſo that the malediction it ſelfe, as well as the precept, is to be particularly applyed, for a Schoolmaſter to Chriſt, who is in that reſpect ſaid to be the end thereof. Now then, muſt a Chriſtian that does not as he ſhould, unfainedly repent, but harbour his ſins in his heart, apply the Covenant in the right part, to wit, that judgement which is due for them, and is both denounced and ſealed, to make him turne ſincerely from them, unto the mercy that is together offered him, if he does. And while his heart melts, and hee humbles himſelfe before Chriſt as worthy thereof, he lies under the very ſtrokes of Gods Spirit, to drive him in effectually to him.
When the Apoſtle 1 Cor. 11. bids us examine our ſelves, leaſt we eate unworthily, and drink our damnation, he ſweetly addes, for if we would judge our ſelves, we ſhould not be judged. There are Scriptures I find, that will ſupport a Chriſtian in his duty, yet happily will not hold the diſputes of men, that go to take the comfort of them from us: In this caſe the pious ſoule is not to hearken to them, but to ſtrengthen it ſelfe in attendance236 upon God. There is a ſweet promiſe therefore comes often in my mind with this Text, I will not ſay a promiſe to diſpute withal, but to reſt upon for our encouragement. It is in Zach. 10.12. I will poure out the ſpirit of grace and ſupplications, and they ſhall look upon me whom they have pierced, and they ſhall mourne. Poor ſoules! you have in the Sacrament, as in the Word, Jeſus Chriſt repreſented to you as pierced; you are to apply it, and ſay, Here Lord thou haſt promiſed to pour out the Spirit of grace on thoſe that look on thee for to mourn over the wounds which they have made in thee, by their ſins; Let the ſight of thy broken body, break my hard heart; Let the ſight of thy pierced ſides, pierce mine eyes; and of thy bleeding heart make my heart to bleed, in an unfained repentance, and converſion towards thee. Let this Word of the Lord be good unto me, which he hath ſpoken.
It is no wonder there are ſo few Chriſtians converted at the Sacrament, when we do not uſe it for converſion, when the Miniſters have no expectations from Chriſt, nor inſtruct their people for it. And if any of them ſhall have ſome good impreſſions wrought upon their hearts by this bleſſed Ordinance; while they are taught it cannot convert them, they ſhal but diſtruſt the work to be ineffectual, and ſo derogate from the good Spirit, be injurious to their poor ſouls, and if poſſible, looſe, quench, and not improve it.
For my part therefore I will exhort every one to a ſelf-examination, and if he does not find himſelf regenerate, but willing to go on in his ſins, and refuſe Jeſus Chriſt, I will not gratifie him ſo far, to ſay he muſt ſtay away; as if he were now to lay by237 the thoughts of him; This were doctrine after the Fleſhes owne heart, but I judge rather, his duty ſtill lyes upon him for to come; He is to be remembred of the death of Chriſt, unto which he contribute by his ſinnes; he is by his actual receiving, both to aſſure his ſoule of a juſt condemnation, unleſſe he repents, and to binde on his conſcience his certain duty of Faith and Converſion, if ever he be ſaved.
And now whereas the Devil uſually doth beat off poor ſinners from acceptance of Chriſt, by affrighting them with the ſtrictneſſe of his termes, as if they ſhould but encreaſe their hypocriſie, unleſſe they could be immediately perfect; I will adviſe thee if thou canſt not ſincerely leave all thy ſinnes at once, yet doe not give up thy ſoule quite as loſt, but rather; firſt bewailing and condemning thy ſelfe wherein thou faileſt, engage againſt ſome one corruption or other, and ſo wear them off, if thou canſt not otherwiſe, by little and little. Truly Chriſtians, it were ſome good uſe of this Sacrament, if the blood of Chriſt may every time waſh away one ſtaine: It were much better ſure, then to trample on that blood, and reject it. I would have thee likewiſe, if thou canſt not at once bring up thy heart to that full obedience as thou oughteſt, humbling thy ſoule ſtill for thy infirmity, reſolve at leaſt this time upon one duty, and next upon another, and bee reforming according to thy ſtrength; It will be ſomething if a poore ſinner can but every Sacrament get one ſtep forward neerer God; for I am perſwaded wee may ſafely ſay, that ſuch a perſon, if he be not yet converted, is more in the may of effectual grace, he is neerer to the Kingdome of Heaven, (Mark. 12.34. ) then238 before, and Chriſt is better pleaſed with him, to make ſome good uſe of his Ordinances, then wholly to neglect them, Mar. 10.21. Jon. 3.9.10.1 King. 21.29. &c. What if thou ſhouldeſt not yet have any ſaving grace, this will not ex••ſe thee from thy duty; Thou haſt, I hope, ſome kinde of faith, love, and thanks to give unto Chriſt, and why ſhouldeſt not thou offer to him that poore mite that thou haſt, and ſay, O my Saviour, Though I may not yet be permitted with John to lay my vile head in thy boſome, yet will I with Mary fall downe, and catch hold of the feet of my Lord; I will condemne my ſelfe, wait on thy Free-grace, and do my duty.
The Scripture in ſome places tels us, we have no ſufficiency of our ſelves, Of him we have the will and the deed; yet in others, it layes the whole ſtreſſe on mans ſelfe, Why will you dye, O houſe of Iſrael? &c. The beſt reconciliation I thinke of ſuch Texts, will be by practiſe; A Chriſtian is to labour and ſet himſelfe to his duty, as if he could gain life by it, and yet is he wholly to depend upon the Free-grace of God in the doing, as that alone which can make it effectual. And with ſubmiſſion, I judge that all thoſe actings and tendencies of mens hearts towards Converſion, in the uſe of means, if they end in Converſion, ſhall be reckoned upon a regenerate account, as if they prove but abortions, they ſhall be reckoned upon a natural account, at the great day.
There is indeed ſome diſtinction the Scripture ſeems to put between unregenerate men as to Gods worſhip, in ſuch places, as Prov. 28.9. Pſal. 50.16, 16, 17. with Pſal. 106, 79. and 44. 1 King. 21.19. &c. I ſhall not venture hore upon any exact239 uſe of it, but onely beſeech my Readers, that as I have been tender, you ſhould not bring a guilt on your ſelves, by a neglect of your duty, you will not ſo ill requite my Labours, to bring a guilt on me, by any careleſſe, ſecure, preſumptuous performance of it. I muſt profeſſe againſt you, I doe not teach you this, I doe not teach any to come, and come unworthily; but to come worthily, yet to come. I tell you, you muſt examine your ſelves, humble your ſelves, reſolve againſt your ſinnes, ſet upon duties, Come then, and let us reaſon together; If you thinke worthily of your ſelves, you ſtand on your own juſtification, look well to your condition, But if you will judge your ſelves, you ſhall not be judged.
We read of Eliſha when he had got the Mantle of Elijah, he ſmote with it on the waters, ſaying, Where is the Lord God of Elijah? Our Saviour Chriſt hath aſcended to his Father, and left us this Sacrament, as the Mantle, or Symbol of his Body, Come thou now, ſmite on the waters of thy heart with it, and ſay, Where is the Lord God of Jeſus? Where is the grace, life, power, vertue of his Ordinance, which thou, O Lord, canſt make effectual to us when thou pleaſeſt, for our converſion, as our confirmation.
I ſhall therefore now cloſe up this point with one preſident, from a neighbour Miniſter, a man godly, judicious, and truly worthy, whoſe teſtimony is without exception; and whereas Mr. D. is ready to cite me before the great Tribunal, I may appeale thither to thoſe many Saints in Heaven, together with this party, that will riſe up for me, and bee my witneſſes, by their own experience, for a converting power in this Ordinance.
240Being deſired by Mr. Humfrey to testifie under my hand what he hath heard me relate by word, I could not (though differing from his opinion about the Sacrament) but grant his requeſt, and teſtifie this truth.
There was one Thomaſin Budde, who lived from the time of her Converſion to her death an eminent Chriſtian under my charge, who hath often affirmed to me, that my very delivering to her, and her receiving the Sacramental bread and wine, was the firſt thing which ſhe ſenſibly perceived by the power of the Spirit brought over her will to the acceptance of our Lord Chriſt Jeſus; the vertue of which Ordinance, remained forcibly with her, to her death, which was ſome five yeers after. A little before that time, ſhe was extreamly ignorant and obſtinate, and only had ſome ſlight motions, and conviction wrought on her, before her admiſſion to the Ordinance, by my diſcourſing with her.
Sect. 7THe ſeventh Objection is, Judas received not the Sacrament becauſe hee went out, John 13.30. My anſwer was, it appears expreſſely, by ver. 1. and 29. that this Supper of John was before the Feaſt of the Paſſeover, and that very likely two nights, comparing Lu. 22.1 — 4. Mat. 26.2.14.
Unto this, all Mr. D. anſwers (p 176.) is, Mr. H. in two leaves takes ſome pains to ſmal purpoſe. Anſw. I pray note it, while I alleadge Scripture to prove that this Supper in John, and the Paſſeover were two different Suppers, and in two different places, Bethany, and Jeruſalem, (which Mr. Light foot ſayes is moſt cleare hand. glean. on Exo. ſect. 19.) he tels us, this is to ſmall purpoſe: as if the alleadging Judas went out to agree with the High Prieſt from a Supper two nights before the Sacrament, was ſufficient proofe that therefore he went out, at the Sacrament.
I muſt confeſſe there are here many difficulties, if we compare Mat. 16.17. Mark. 14 12. with Joh. 18.28. Joh. 19.14. This one thing ſhall ſuffice me for an argument; The evening of the fourteenth, and morning of the fifteenth day of Niſan (as I judge) was the Feaſt of the Paſſeover; for the Scripture reckons the day from evening to evening, Gen. 1.5. and from the evening of the fourteenth day, to the evening of the twenty one, is juſt ſeven evenings and mornings, and ſo the feaſt compleat of ſeven Scripture dayes according to the computation, Exod. 12.15, 16, 18. and this explains Num. 28.16, 17. where the fourteenth day is called the Paſſeover, and the fifteenth the Feaſt of the Paſſeover, and yet the Paſſeover and feaſt, not diſtinguiſhed, as ſome think.
242Now then I argue, if this Supper of John was before the evening of the fourteenth of Niſan, then was it not when Chriſt inſtituted the Sacrament; for he inſtituted that queſtionleſſe at the Paſſeover; But this Supper was before that evening, Probo. The evening of the fourteenth day of Niſan, and the morning of the fifteenth (as appears) was the feaſt of the Paſſeover, (or the day of the feaſt called ſo〈…〉〈 in non-Latin alphabet 〉) But Johns Supper he tels us expreſſely was before the feaſt of the Paſſeover; Ergo, it was before the evening of the fourteenth of Niſan, and the time Chriſt inſtituted his Supper.
As for thoſe other reaſons Mr, D. repeates againſt Judas receiving, and are anſwered before, I count them only as ſo many cyphers joyned to a figure, which may ſerve indeed to advance the number while that figure ſtands, but when this reaſon once (which is the figure) is taken away, the reſt will come to ſigniſie nothing of their own accord. And yet there is one new paſſage he has here very remarkable, and not to be forgotten, that is, It ſeems probable (ſaies he) that Christ excluded Judas in particular, in theſe words, Lu. 22, 21. But behold, the hand of him that betraieth me, is at the table. Anſw. A very probable argument indeed; Judas was excluded from the Sacrament, becauſe Chriſt ſaies expreſſely he was preſent at it. It is fictioned of a certaine fellow, who to get a little mony pretended he could goe inviſible, and nothing ſhould be ſeen of him but his hand; the people aſſemble to the ſight, he having gotten their pence, runs away, and leaves them a paper with this writing in it, Here is my hand but ſee me if you can. I perceive this fellow is nothing to Mr. D. for invention, who will make Judas abſent243 at the Table, when the hand of him that betrayed Christ was there without equivocation.
Sect. 8THe eighth Objection is, Thoſe that receive unworthily eate their damnation. Unto this I anſwered. 1. On the Churches part. 2. On the Receivers.
For the Church (that is Miniſter and Joyners) I judge this cannot be made to concern them he excepts p. 178. 1. Paul ſays Let a man ſo eate. Anſ. This concerns the Receivers to which I ſpeak anon. 2. But his words are not to bee underſtood reſtrictively. Anſ. Belike then by Mr. D. the Apoſtles〈…〉〈 in non-Latin alphabet 〉muſt be thus interpreted, let a man examine himſelfe,〈…〉〈 in non-Latin alphabet 〉, and ſo the Presbytery having examined him, let him eate. 3. Church-Officers had need to pray, Lord forgive me other mens ſins. Anſ. And therefore to take heed how they keep away men from Gods Ordinance. 4. It is abſurd in Reaſon and Divinity, by an affirmative to exclude a negative, to ſay, I muſt examine my ſolfe, therefore another muſt not examine me. Anſ. 1. I ſhall hore then deſire Mr. D. to ſee and acknowledge this ſame abſurdity in himſelfe (who goes wholly on this ground) for if affirmative propoſitions are not excluſive (which is his meaning) then how can he ſtill argue and impoſe on us, that becauſe the Apoſtle ſaies, let a man ſo eate, therefore a man muſt not eate, unleſſe ſo. 2. If this be abſurd in Divinity and Logick, it may bee demanded, how then will Mr. D. make good, therefore another muſt examine me:244 I will tell you how hee may in Rhetorick, per Apoſiopeſin, for the Scripture ſayes nothing of it.
For his ſimile of poyſon p. 179. 180. he tels us, 1, Whoſoever can, ought to hinder his brother from drinking poyſon. Anſw. There is no doubt of it. 2. The Sacrament to ſome is poyſon, as one mans meat is anothers poyſon. Anſ. This inſtance may ſatisfie us, I muſt give a man his food, and ſo I give the Sacrament; if by his ill uſe of it, it turnes to poyſon, this is accidentall to the nature of the thing, and to me; I muſt doe my duty, as in the word 2 Cor. 2.14, 15, 16. But 3. He ſaies, he may know, and judge, when the Sacrament is poyſon to any. Anſ. This were ſinfull to ſay, but that he addes, by the effects and, conſequents, ſo that he muſt firſt belike, give them a little poyſon to try them. But I pray what arguing is here in the mean while? Becauſe he ſees ſome men after receiving worſe then formerly, therefore, he knows the Sacrament is poyſon, and before-hand (like a Phiſitian) wil not give it. 4. The Sacrament may be applied before all, not to all; all may ſee, and be preſent, not eate, &c. Anſ. This is but a kind of ſpice of ſecret Popery, with which Mr. D. would ſweeten the bitterneſſe of his book, that yet will not goe down, he has ſtrewed it ſo thick. Chriſt ordained the Supper to be a taking matter, an eating matter, a remembring matter (ſaies Mr. Fox with Mr. Bradford) Contrary, our Maſſe-men make it a matter not of taking, but of gazing, peeping, I thank God I have ſeen my Maker to day, &c. Book of Martyrs vol. 3. p. 3.
For the Receivers part, I ſay there is a double245 duty; A principle, Do this, and an Acceſſory, Let a man examine himſelfe, both which, is to be performed; A man muſt come, and he muſt come worthily, the caſe is the ſame, as in all Ordinances, there is the ſubſtance of a duty, and the manner of performance; If the manner be evil, it muſt be amended, and the matter ſtill muſt be done. He has three Objections, page 181, 182, 183.
1. How aſſuredly doth Mr. H. make that the principle duty which is the carkaſſe and forme onely? Anſw. Methinks Mr. D. ſhould not ſpeake ſo lightly of Chriſts owne words, Do this? who dares not know, Doe this, includes matter and manner, to wit, in faith, love, thankfulneſſe, as wee ought; and if this be not the principal duty, to which ſelf-examination is ſubſervient, let all judge ▪ Even as the Feaſt though it laſts but an hour, is the principal; & the whole week of preparation, acceſſory to it. As for his words then that follow, they are but a pen full of inke ſpartled in my face, while his peeviſh ſpirit, like a troubled ſea, is ſtill caſting up mire and dirt.
2 True, He that is bound to come, is bound to come worthily, but he that is bound to come worthily, is not bound to come abſolutely. Anſw. I know not how he may ſtraine the word abſolutely, but I ſay, a Church-member is as abſolutely bound to come hither, as ſo pray, and heare; as the Apoſtle ſayes, Let a man ſo eat, Chriſt ſayes, Take heed how you hear, ſo pray, and ſo give almes. But are they therefore ever the leſſe abſolute duties? There is no doubt but the manner, as well as the matter, comes under the ſame abſolute command; ſo that a man is bound, I ſay ſtill, to come, and come worthily, and both266 abſolutely, though not, Ad ſemper, to either. And therefore, whereas he askes, p. 178. Every man is to examine himſelfe, and ſo to eat, but where is it ſaid abſolutely. Let every man eat? It may ſuffice him, that Chriſt ſayes expreſly, and abſolutely to all preſent. Let every one drinke, Doe this, Drinke you all of it. But let me aske him again, Where doth the Scripture ſay any where, Let a man not eat, or not drinke? where doth〈…〉〈 in non-Latin alphabet 〉ſo, ſignifie not? As for his inſtances then about Legal purifications, they are anſwered in their place; They may ſerve to be alluded to (if he will) for preſſing preparation, but ought not to be made any ground to omit duty; becauſe no legal uncleanneſſe could have excuſed a man from Gods ſervice, but that it had an expreſſe law for it; which if Mr. D. can produce here, we ſhall yeeld to him.
3 Sinful unpreparedneſſe will not exouſe a man from guilt, but it will excuſe him from receiving: Anſw. I judge this muſt be taken very warily, ſo far onely as a man may in Chriſtian prudence diſpenſe with affirmative precepts for his ſoules better advantage: Provided his abſtinence ſerves to humble him, and put him upon greater eare to prepare for the next Sacrament, (as hee cautions well over the leaf) and if it will not otherwiſe, this may ſilence himſelfe.
Page 184. He comes to my three Queries; The firſt is, Whether the very receiving be a ſin incurring damnation in him that is unworthy? and here I carefully diſtinguiſh between the very receiving, which is a mans duty, and the unworthineſſe, which makes the ſinne onely: This unworthineſſe is either in the perſon, which will condemne him, nevertholeſſe for his ſtaying away, and therefore I judge247 hee ſhould rather come, and condemne it. Or in the Act; herein is the matter, which is good, and the manner, which is amiſſe. Now the ſayling in the manner of a duty (I muſt ſtill inculcate) doth not abrogate the matter. If Mr. D. can keep an unregenerate man from the obliquity in the manner, and yet let him doe the matter, I ſhall like him; but he may not cauſe him to neglect that which is his duty in the ſubſtance, to avoid evill in the performance; Our diſobedience is total in not doing, but onely partial in doing it otherwiſe then we ought.
Indeed Mr. D. ſayes here, theſe cannot bee diſtinguiſhed, There is no ſinful act, but notionally you may abſtract ſinfulneſſe from it, but really you cannot, when it comes to bee acted. Anſw. Let him remember, if hee cannot diſtinguiſh Receiving, and unworthy Receiving, then can he not diſtinguiſh Hearing, and unworthy Hearing; Praying, and unworthy Praying; And if he cannot really (and not notionally only) ſever theſe, how can he make them means of grace? Can ſinne be a means of grace? Can that which is a cauſe of death, be a means of life? If hee ſay, it may be an accidental occaſion; it is true, but it muſt be intentionally a means with him; ſeeing he tells us, A man may hear (and pray) unworthily (page 186.) (there is a ſinful act, which cannot, hee ſayes, be abſtracted really in the duty from the ſinne) yet be converted by it, (there it is a means of grace, and inſtituted for it.) I thinke this muſt be a plaine conviction upon Mr. D. 1 Hearing and Praying, are means of converſion. 2 To heare and pray unworthily is a ſinne. 3 Yet muſt a man heare and pray nevertheleſſe. 2484 Sinne cannot be a means of grace. 5 A man muſt not doe evill for any good effect. Now if you can abſtract really in no ſinful act, the ſinfumeſſe from it, when it comes to be acted; 1 Then muſt ſinne be a means of converſion. 2 Then muſt it be our duty to ſinne. 3 Then muſt we contradict St. Paul, and ſay, a man may doe evill that good may come of it. As for what he farther addes, A man is not bound to receive till he be Evangelically worthy, but is prohibited in ſtatu quo; I deſire him to ſhew me that prohibition, which is indeed Mr. Drakes eleventh Commandement, that makes all his ſtrength being without the ſupport of any Text, to become but as a bowing wall, and tottering fence.
My ſecond Query is, whether receiving unworthily is other wayes damnable, then hearing and praying unworthily, and if it be not, why ſhould not we receive ſtill, as pray and heare; He anſwers, It is otherwiſe damnable, 1 Becauſe not a univerſal duty, (where he brings in Infants the eighteenth time) 2 Not converting. Anſ. 1 This is untrue, for as to every intelligent member it is an univerſal duty, and a means of converſion. 2 It is vaine, and groſſely inconſequent; for, There are ſome duties belong onely to men in ſuch and ſuch relations; Is the neglect hereof, ever the leſſe damnable, becauſe they are not univerſal? Again, A natural man cannot convert himſelfe by his moral works; are his ſinnes therefore ever the leſs ſinful? As the precept onely is that which makes an action to bee good, ſo it is〈…〉〈 in non-Latin alphabet 〉the Tranſgreſſion alone (not any thing elſe) makes it damnable.
My third Query is, Whether an unregenerate249 man muſt never come to the Sacrament? Mr. D. holds, he muſt never, becauſe in will not convert him; I hold the caſe is ſtill the ſame with the word and prayer, which though they become the ſavour of death unto ſome, yet muſt not the duty bee neglected, and the precept plucked up by the roots. I ſhall therefore here joyne iſſue with him.
If there be any weight in the ground upon which he goes, that an unregerate man muſt not receive, becauſe it will not convert him, then an unregenerate man muſt not doe that which is not converting; If this be not good, his argument will be ex puris particularibus, and cannot be good: If it be good, then muſt Mr. D. prove to me that ſinging of Pſalmes, Alms-deeds, obedience to Parents, love to our neighbour, and all the duties of the ten Commandements are inſtituted of God as means of converſion, or otherwiſe an unregenerate man muſt not doe them. If he ſay, they are means of converſion, I will diſtinguiſh hereof, either they proceed from a preparatory worke of grace through Gods Spirit upon the heart, and ſo I think indeed in a due ſenſe they are converting; Or they proceed from a bare principle of reaſon, or natural conſcience, and ſo they cannot be converting, for nature alone (the Scripture teaches us) can never begot grace. Now then, I aske him whether ſuch bare moral actions (which yet as to the matter are good workes, and every mans duty) doe ceaſe therefore to be duties, and ought not to be done, becauſe not converting? If they doe not, then is M. Drakes foundation, but as a banck of ſand, which the more he ſtands upon, failes him, and ſinkes away.
250There are two things in Gods Ordinances, an homage that is due to him, and a benefit accruing to us, as they are means of his grace. Now let me demand of any mortal, how dare he bereave God of his homage (though outward onely) becauſe he cannot reap his owne benefit? What if there were no benefit to man, muſt not the will of God ſtand? Againe, Is it not the duty of every one within the Church to remember Chriſt, ſhew forth his death, and be thankful, if it were onely that he is brought into a Church-ſtate, and relation to God, which Paul accounts ſo high a priviledge to the Jewes? And is not the Ordinance appointed to this end? how then can any totally neglect it without ſin? and muſt he ſin, to avoid ſin? muſt he do evill, that he may not doe evil? how can this be? Indeed it is true, there are other ends beſides this, which an unregenerate man cannot doe; but muſt this end it ſelfe therefore be abrogate? The Lord Jeſus was not capable of remiſſion of ſins, muſt he therefore not be baptized? It is enough, that there was an homage herein, or duty due unto God from him as man, though he could receive no benefit by it. So long then as this homage ſtands good, and here are ſome ends every intelligent member is capable of; how can mans eating, or not eating his damnation, ſtand in ballance with the will of God? The will of God muſt ſtand againſt all conſequence.
Indeed Mr. D. Page 186. ſtill urges, He that heares unworthily may be converted, not ſo, hee that receives unworthily, at that time. But I ſay, where did Mr. D. learne, a man muſt hear the word (or pray) though he hears unworthily upon this ground, becauſe it is a means of converſion, as251 he ſtill pleads p. 98. p. 116.185. &c. The truth is, this ground alone could not ſtand, for hearing unworthily is certainly a ſin (which he ſaies further cannot be really ſevered from the act) and the Apoſtle ſaies, it is a dangerous thing to hold ſuch a tenent that men may ſin, or do evill (as to hear unworthily is) that any good (as converſion is) may come of it. But the ground then indeed, why a man muſt pray, hear, receive, though he does it unworthily, is becauſe God has commanded it, and we muſt not omit our duty, to avoid ſin; becauſe wee muſt not do evill (which that omiſſion is) that good (which the avoiding ſin is) may come of it.
Page Ib. He diſtinguiſhes between Abſtainers and Refuſers. Anſ. This diſtinction cannot be applied here, becauſe a man cannot alwaies forbear an Ordinance, though he may ſometimes, but his omiſſion makes him a Refuſer and Neglecter; and my queſtion is, Whether an unregenerate man muſt never receive, for fear of earing his damnation?
Page 187. Whereas I ſay, what is ſealed is the ſame, he tels us, This is an apparent falſity, unleſſe ſalvation and damnation is the ſame. Anſ. It is an apparent truth, for I doe expreſſely ſay, That which is ſealed, is the Covenant, and that is the ſame I hope, though our eſtate alters, as to the threatnings and promiſes in it. And this paſſage, I hope, ſhall doe much good (which therefore I have recited before) when Mr. Drakes looſe and malicious aſperſions ſhall doe him no good. He that beareth falſe witneſſe againſt his Neighbour is a maule, and a Sword and a ſharp Arrow.
252Page 188. What releif can the Sacrament bring to a doubtfull ſoule that hath no grace? 1. It cannot convert him. 2. It cannot confirm him. Anſw. This is amiſſe, It can confirm him in his common, generall grace; and the exerciſe thereof, is the way, wherein we are to waite for effectuall grace. So then, it can convert him, and confirm him; and convert him, becauſe confirm him.
Pag. Ib. The Receiver ſeales as neceſſarily to the condition (to wit of the Covenant) in Eſſe, or de preſenti; as in fieri, or de futuro. Anſ. This cannot be. For 1. Children ſeale to the ſame in Baptiſme. 2. The whole body of Iſrael engaged to the ſame, when they entred Covenant, (Deut. 29.) and did but what they were to do, and commanded to do, and yet had not all of them a ſaving Faith, for many of them were deſtroyed (Heb: 4.1, 2,) for their unbeleefe. Indeed where there is an engagement required, there ought to be alſo a ſincere reſolution to perform what we engaged. There is the matter of the engagement, and the manner of the engagement; the right manner conſiſts in this ſerious and ſincere reſolution; If wee faile in the manner it is to be amended, and the matter ſtill to be done. It is not a Cannot what I will, but a Will not what I Can, and a Doe not what I will and can, ſhall condemn a man at the laſt day.
Page 189. By actuall receiving of the Sacrament a man profeſſes he receives Chriſt, ſignified and offered to him in particular, and therefore if he does not act Faith at the ſame inſtant, he plaies the Hypocrite and mocks God, &c.
Anſ. I think this ſcruple as it is more cloſely urged by others, ſinks deepeſt in this buſineſſe253 of any, and therefore requires the larger conſideration.
1. Firſt then, There is a reall undiſſembled Faith (whether you call it general, hiſtorical, or viſible) that fals ſhort of Saving, Juſtifying Faith, that makes a man truely a Diſciple, or Profeſſor, though not a true Diſciple, or ſincere Profeſſor; in Covenant, though not effectually in Covenant: Now that common Faith, as it makes a man a Profeſſor, it makes him partaker of the Ordinances, and his waiting thereupon, or meeting at the Word and Sacraments, is his very profeſſion ſignified; and his badge that he is one of the viſible Church; ſo that you muſt either ſay that every unregenerate man muſt leave off his profeſſion, and become no Chriſtian, or the ſcruple is removed; for the truth is, that Faith he hath in the doctrine of Chriſt, ſo far as it is undiſſembled, and makes him a Chriſtian in oppoſition to all other Religions, will bear him up in the profeſſion, and make it his duty for to come, which in the manner ought to be done, and the matter not left undone.
2 The caſe is the ſame in all Ordinances, while a Chriſtian comes to the Word, that is a ſignified profeſſion that he will obey the mind of God when it is revealed: now unleſſe hee heartily reſolves to practice what he hears, it is a like mocking God, and playing the hypocrite (if I may uſe his words) Pſa. 50.16, 17. Jer. 43.2, 5, 20. Likewiſe in Prayer, there is a vertuall engagement of us to endeavor the grace we pray for; Nay, herein is the moſt expreſſe hypocriſie, for how can an unregenerate man ſay, Thy Kingdome of grace come, when he doth not ſincerely deſire grace (which yet he ought to pray, and ſincerely deſire too) if he254 did truly deſire it, he were regenerate; for a deſire of true grace (as Mr. D. ſayes) is true grace. Yet doe I think Mr. D. doth not exclude any of his unregenerate Members from the Word and Prayer.
3 This argument then is ſtrong to enforce men to the manner, when they doe the matter; but not to leave off the matter, becauſe they faile in the manner. It is of force to preſſe men to bring up their hearts and lives to their engagements, but not to forbear thoſe engagements they are bound to, as Profeſſors.
4 Though a profeſſor be unregenerate, he does 0 truly beleeve Jeſus Chriſt to be the Son of God, and the alone Saviour of the World, in oppoſition to all other Religions, and thereof this is a true profeſſion; and that ſuffices to the Sacraments preciſely conſidered, though not complexly, as to the entire benefits of the Covenant.
5 So far as a man is in Chriſt, or a member of his Church, Chriſt is given to him, and received of him, with a true diſtinction of priviledge from the world.
6 He engages himſelfe (or is engaged) hereby to ſubmit to the termes of Jeſus Chriſt, as he is bound to do, which if he do not perform, it is the iſſue makes it a lie, and him an hypocrite (Pſa. 78.35. with 37.) but the obligation it ſelfe (and that ſincerely) is his duty.
7 There is the nature and ſubſtance of this Ordinance, and the divers uſes to be made of it; The very nature and ſubſtance conſiſts in a Commemoration of Chriſt; An unregenerate man is capable of this ſubſtance, and ſo it becomes his duty, which cannot bee made voyd by the mal-performance;255 for no conſequence can annihilate Gods Precept. Neither doth my incapacity of ſatisfying all the ends and uſes of an Ordinance (as before) exempt me from thoſe I can; for then neither could children be capable of Baptiſme, not Chriſt of Circumciſion.
8 As the Miniſter doth tender and apply Jeſus Chriſt conditionally to all according to the termes of the Covenant, ſo may he receive him, to wit, as looking for ſalvation from him upon performance of the condition, and condemnation if he continues in unbeliefe without repentance (as the caſe in penal obligations) this being the means both to perſwade, and fright him to it. And then,
9 The full and ſafeſt anſwer to this, will be by a ſerious practiſe; Let us examine our ſelves, and humbling our ſoules in the ſight of our unworthineſs, acknowledge our deſerts, and apply the due ſenſe of our juſt condemnation according to our preſent eſtate, together with the offer of mercy, upon our amendment, and this takes off the hypocriſie; for if my actual receiving be a Lye (to wit, as it is a viſible profeſſion) it muſt be ſo, either before God, or before men; It is not a Lye before men, for I hold it a means of converſion, and profeſs not my ſelf converted already, but come onely as a Church-member; and It is not a Lye before God (I mean ſo far as any unregenerate mans ſervice can bee without it) for I condemne my ſelfe, and apply that part of the Covenant which is due to mee (as I ought with the offer of grace) to bring mee home to him.
Page 190. I eaſily grant, aſſurance is not abſolutely requiſite, as a means to receiving. 256Anſw. Upon this true conceſſion, I argue againſt him in the maine; If it be neceſſarily pre-required that a man be regenerate before he receives, then muſt aſſurance be abſolutely requiſite as a means; But ſeeing aſſurance is not neceſſary as a means, therefore it is not neceſſarily pre-required that a man be regenerate, and this becomes a means of converſion. The former I prove: That which a man cannot be perſwaded in his conſcience is lawful to doe, it is ſin if it bee done, Rom. 4.23. But a man that holds it abſolutely unlawful for an unregenerate man to eat, and is not certaine, that he himſelfe is regenerate, cannot be aſſured in his conſcience that he ought to eat. And hee that doubteth is damned if he eat, becauſe he eateth not with faith, for whatſoever is not of faith is ſinne. This is the miſery is brought upon us, while men deny the Sacrament to be a means of converſion.
Page Ibid. and 191. Whereas I preſs upon the Receiver to reſolve againſt every knowne ſin for the preſent, and to accept of Chriſt, which is his duty, as well as to come. He excepts at me as not ſpeaking conſonantly to my ſelf, and the nature of faith.
For the former, I do beleeve, we know ſo little of the nature of ſpirits, our own ſouls & actings thereof, and ſo infinitly leſs the workings of Gods Spirit, that I dare not confine my ſelfe herein. I doe not doubt but there may be many good reſolutions, and ſome ſupernatural motions on the hearts of men which prove abortions, when the like deſires cheriſhed in the uſe of the means, by Gods grace become effectual. It is therefore my Doctrine, that a Chriſtian ſhould ſtill endeavour to blow up257 every ſpark, deſire, or good motion he finds in him. We do not know how the ſeeds (or firſt impreſſions) of grace differ in any, and diſcover them onely, by the rooting and continuance; If common grace differ from ſpecial only gradually (which for ought we know may bee the truth) then we have a certain promiſe, that in the uſe and exerciſe, thoſe degrees ſhall be increaſed, which will make it ſaving; Habenti dabitur. If it d•ffers ſpecifically, (which thoſe terms of the immortall ſeed, the new birth, regeneration &c. do incline me to beleeve,) yet have we a Peradventure, in the uſe of the Ordinances, which we have not otherwiſe; And I conceive as the act of man brings in the wind and water in their Mils, and makes uſe of their naturall motions, to doe their work, and ſerve their occaſions: So does the holy Spirit make uſe of Gods voluntary actings, in his waiting on the means, for the effecting of his ſpeciall worke of grace in him, which is, as it were, acquired by infuſion, yet ſo, as we can do nothing of our ſelves, It is the free gift of God.
For the latter, I doe admire he ſhould ſay, Mr. H. profeſſeth he knowes no other conſtituting parts of ſaving faith, then an Hiſtoricall aſſent and good purpoſe, when I ſpeak hereof onely as what ſuffices to the Sacrament, not to juſtification; And whereas upon this he wiſhes Mr. H. would ſtudy fundamentalls better, before he come to ſuperſtructures; I ſhall deſire him, ſeeing he acknowledges our diſpute to be but about a ſuperſtructure, that he would not be ſo hot, and froward that another differs from him. And as for my ſtudies about this point of the nature of Faith, I ſhall ſubmit my ſelfe to give him this ſmall account of them.
258Faith is an aſſent to a teſtimony, and ſo it differs from Knowledge, Experience &c. That teſtimony, is either of Man, and then it is an humane; or of God, and then it is a divine Faith. Divine Faith then is an aſſent to divine Revelation, or the Word of God, and it is either general or ſpecial; General. Faith is this aſſent, without effectual application; Special is this aſſent with it; and this aſſent with application is Saving Faith. Now this Special Faith in the habit, hath two acts (according to its object in the word) the one, whereby it is carryed out upon the precepts and threats for obedience; or the other, as it is carryed out upon the promiſes, eſpecially the great Promiſe of ſalvation through Chriſt, and this is the act we ſay juſtifies, whether in ſenſu proprio, or in ſenſu correlativo, in reſpect of its object, the point ſeems decided by thoſe two Texts, Rom. 3.25. with Rom. 5.9. where to bee juſtified by Faith in Chriſts blood, is to be juſtified by his blood. Yet doe I think that thoſe men that doe, as it were, compound theſe two acts into one, and call it acceptance of Chriſt as Lord and Saviour, and ſo ſay it juſtifies as the Covenant-condition, ſpeak piouſly, ſolidly, and ſafely, as to theſe times.
To cloſe up this eighth Objection. Though it is certain, a Speciall Faith is required to every ſaving duty; yet whereas the duty (at leaſt, as a task, ſervice, tribute) muſt ſtill be don; I will adviſe every Receiver to look mainly into this one thing, that there be not upon him the unworthineſſe of an evill conſcience, which I account not in reference to his life paſt, though he has been an ignorant, obſtinate, and grievous ſinner, ſo long as for his life to come, he now reſolves to go on no more in any of his known,259 wilfull ſins againſt Conſcience, but to leave them, and if his heart upon examination can truly tell him this, though he be unregenerate, and this reſolution but legall, and preparatory, yet ſeeing he can heartily for the preſent engage himſelfe to the terms of Chriſt, as there is nothing in his Conſcience can be oppoſed againſt his coming: So, I am intirely perſwaded (without the leaſt doubt as to ſuch a one) that this Ordinance is a moſt fit means (ſubordinate to the Word) to make his good purpoſes ſerious, for his effectuall converſion. And as for thoſe harſh termes, and opinions of others, that a man if he be unregenerate, does but mock God, murder Chriſt, drink his poyſon, and cate neceſſarily his damnation; It would even pitty a man to the heart to ſee how they make the holy Table of the Lord to become a ſnare, a very rack, terror, and torture to many conſciences, while our grand Enemy makes uſe thereof to defraud our ſoules of then due ſuſtentation by it. The fear of guilt and damnation, may be applyed for the preſſing men to preparation, but not to keep any from his duty.
A perſon famous for wit, being condemned, had his life promiſed him, on condition he could make a fat Lamb become leane within ſuch a time, and yet allow him his ordinary meat; This he undertakes; prepares two grates, in the one he puts the Lamb, and gives him the food required, in the other he puts a Wolfe, and gives him no meat. As the Wolfe growes hungry hee baites at the Lamb, with his head and pawes raving at him; the poore Lamb in the ſight of ſo much terror though he cate his meat, pines ſuddenly away, and becomes as lean as if he had been quite famiſhed260 for want of it. I am afraid it fares thus with many of the tender Lambes of Jeſus Chriſt, who whiles they doubt of their regeneration, and men ſet damnation to rave at, and bark them away if unregenerate, not being ſenſible of the grates that protect them, they feed at the bleſſed Table of the Lord with ſo much fear and doubtfulneſſe, that their ſpiritual meat hardly does them good, or their poor ſoules thrive by it. It is even as when an hungry man dreameth, and behold he eateth, but he awaketh, and his ſoule is empty; or as when a thirſty man dreameth, and he drinketh, but he awaketh, and behold hee is faint.
Sect. 9THe ninth Objection is, The Ordinance is polluted if all be admitted. My anſwer was,Unto the unworthy Receivers it may be ſaid defiled, as all things are to the unbeleeving, Tit. 1.15. but not no others. If the heathen Husband bee ſanctified to the beleeving Wife, which is the neareſt communion that can be, 1 Cor. 7.14 ſo that ſhe muſt not ſeparate from him in the duties of marriage, as it is Gods Ordinance; I may reſolutely ſay, it is not the unworthineſſe of another (which is external to him) ſhould make a beleever ſeparate from the Sacrament. To the clean nothing is unclean, Mat. 5.11. Rom. 14.14.
Unto this p. 192, 193. Mr. D. conſents, and therefore he might have dealt more ingenuouſly to have joyned with me in ſtrengthening the weak, rather then to vilifie the ſuccors I brought them; but that like a troubleſome briar there is nothing261 can paſſe him without catching, renting; and tearing, while he brings his nettles to poſſeſſe our pleaſant places, and thorns our tabernacles.
Page 194. He accuſes me againe for excluding infants, (which is nineteen times) and becauſe I do not exclude others alſo, as he would have me, he bids me take heed there be not the Phariſee and Hypocrite in my heart, &c. Anſw. His adviſe may be good, (bleſſed is he that feareth alwaies) for though, if I belye not my own temper, I think it is free and open, a lover of truth and reality; yet when I come to the cloſer inter-views between God and my ſoule, it makes my heart bleed to ſee what a deal of infidelity, and ſpiritual unſoundneſſe there is in me; beſides the guilt of my life, which others may not know of me, but thou Lord knoweſt; Thou tryeſt the reins, and my ſin is ever before thee; Cleanſe thou mee, heale mee, make me upright with thee; and then ſhall my anſwer be alone in thy mercy. Nevertheleſſe I am perſwaded (though I am nothing) there are many good and worthy Chriſtians that are not altogether of Mr. Drakes opinion, and yet are no hypocrites. Who art thou that judgeſt thy Brother? who art thou that ſetteſt at naught thy Brother? wee ſhall all ſtand before the Judgement ſeat of Chriſt. The humble duſt will flye in the face of him that ſpurns it.
The two next pages (p. 195, 196.) he might have ſpared. It he does not teach it to be ſimply a ſin to receive with any viſibly unworthy, nor is againſt all mixed Sacraments, he knows who does, and might have let that alone that does not concern him. Nevertheleſſe, I cannot here wholly free Mr. D. for I think there is a deadly wound made upon tender262 Chriſtians, while he involves every ſoule under the guilt of participation with the Receiver, in his ſin of unworthy receiving, If they doo not their beſt to hinder him from receiving, which yet is not ſimply a duty (where ſtill lyes this ſad fallacy) but only ſeoundum quid, in reference to the parties amendment as the end, and excommunication as the means, whereby a man being caſt out of Chriſtian Communion in generall, is conſequently debarred the Sacrament: and otherwiſe to keep him from it, is amiſſe, as going upon this falſe ground, that unfitneſſe to the Sacrament is the formall cauſe of Excommunication; and I fear ſinful, becauſe it is ſimply our duty to exhort (and in our places to prepare) all our fellow-members both to come, and come worthily to it. To clear this, ſuppoſe a regenerate man deſerves to be excommunicate, and I do not complain of him, he comes and receives in faith; Now if I muſt partake of a mans receiving unworthily, when I ſhould endeavor his excommunication, and do not, then muſt I partake in this mans receiving worthily; and ſo my not endeavouring their excommunication ſhall be good in the one, and ſin in the other. It is apparent therefore that this ſin is to be ſingled by its ſelf, I am never the more or the leſſe guilty, whether he come or not come, receives worthily or not worthily, that is〈…〉〈 in non-Latin alphabet 〉, but this is one only continued guilt on me, that I do not my duty in admoniſhing and telling the Church of him, ſuppoſing the cale ſo, that it is my duty.
If it were my duty ſimply or abſolutely to keep away the unworthy from the Sacrament, (beſides that, no man then could keep himſelfe from guilt;) it would be my duty alſo to keep them from the Word and Prayer. For 1. There is the ſame263 morall pollution in the one, as the other, Tit. 1.15.2. The ſin is as abſtractible in the one as the other. 3. The one is our duty as well as the other, unleſſe Mr. D. can give us any text that forbids it. And here indeed will come the iſſue of all. When Chriſt ſays, Baptize all Nations, thoſe that except Infants, muſt ſhew Texts for it. When the Scripture ſays, all the Congregation, the whole people, every man was to eat the Paſſeover, Exod. 12. When Chriſt ſayes, do this, drinke ye all of it, and St. Paul applys the ſame to the whole Church of Corinth, 1 Cor. 11.23. Thoſe that will except the unregenerate (which is likely the greater part) out of theſe, doe affirm a limitation, and muſt prove it. When you come together, ver. 33. does to mee plainly include, both a ſuppoſall they would come together, and an allowance that they might. Their manner of coming is reproved, but their coming together, and that to eate, is what they ought.
There may be here one caſe to be ſatisfied; Suppoſe I have not admoniſhed my Brother, and complained of him, is not the neglect of my duty a ſin? and how then ſhall I come to the Sacrament with this ſin on my Conſcience, but it ſhall be defiled to me? I Anſwer, if thy Conſcience tels there it is a ſin (for there is ſome prudence to go in to it) thou art to repent of it, by reſolving to take the next opportunity to perform thy duty thou haſt omitted; and upon this reſolution of thine (as in the like neglects) there is no doubt but thou mayſt come ſafely. 2. If thou haſt neglected one duty, I dare not ſay that omiſſion can excuſe thee from doing another duty, the Apoſtle commands us Jam. 1.21. to lay apart all naughtineſſe and ſo to receive the word:264 and the Pſalmist tells us, If we regard iniquity in our hearts, God will not heare us, Pſal. 66.18. Yet dare I not ſay, If a man doth not ſincerely lay aſide all his ſinnes (as he ought) that hee may not heare, nor pray. The caſe is the ſame in all duties, the perſon is to be reformed, but not the duty left undone.
Page 198, 199. He hath nothing more conſiderable; onely that new argument from Children which wee have now had, no leſſe then twenty times over; and therefore I ſhall be content, ſeeing he argues ſo ſtrongly for them, that hee ſhould take them with the diſtracted into his company. It is a manifeſt teſtimony of the exceeding weakneſſe of his owne grounds, that hee is forced through his whole Booke ſo poorely to argue onely from ſuch a Conceſſion, which yet the Primitive Church in St. Auſtins time, would not have granted him.
Sect. 10THe laſt Objection is, from thoſe ſeveral Texts that ano alleadged for ſeparation from wicked perſons. My Anſwer was,that all theſe Texts are to be reduced either to their wicked courſes, Eph. 5.11. 1 Cor. 10.20, 31. 2 Cor. 6.14. and it may be, Jer. 15.19. 2 Theſſ. 3.6.11 Rev. 2.6. or their common ſamiliarity, and ſo I anſwer, 1 Cor. 5.9, 10, 11. 2 Theſſ. 3.14. Rom. 16.17. 2 Tim, 3.5. 2 Jo. 10.11. Prov. 22.24, 25. and it may be 2 Theſſ. 3.6. Tit. 3.10. But I affirme there is no Scripture allows a ſeparation from any one of Gods265 publicke Ordinances, unleſſe in caſe of Excommunication.
As for what Mr. D. objects here, I have ſatisfied at once already. I ſhall onely leave two notes; 1 Whereas Mr. D. accounts my opinion (that excommunication referres to Church-communion in geueral) to be 1 Falſe; 2 Cruel, I am perſwaded he will be of another minde when hee comes to underſtand mee better, how I take this, that is Relatively, wherein I thinke, I am neer the truth. And hereupon it will follow that every ſlight occaſion muſt not ſerve for Church-cenſure, but ſuch notorious crimes as will bring a defamation on the Church, and our Chriſtian profeſſion, if ſuffered; whereas if we allow any cenſure leſſe then caſting out of the Church, it is no wonder, if bare ignorance, or any ſmall matter be held enough for it; By which means, our Church cenſures are like to become ordinary, and ſoon contemned, which ſhould indeed bee ever adminiſtred for this very reſpect, with the greateſt dreadfulneſſe, rarity, and ſolemnity.
2 Separation from wicked men (as to their perſons) may be conſidered ſimplicitèr, or ſecundum quid, as it is conſidered ſimply (or abſolutely) it is not a duty, for a man may go into the company of evill perſons upon his neceſſary buſineſſe, and as Chriſt himſelfe did, to admoniſh, and do them good. But as it is taken ſecundum quid, or Relatively, in reſpect of ſuch or ſuch an end, ſo is it our duty. Now that end, either reſpects our ſelves, or them; That which reſpects our ſelves, is to avoid their ſinnes, or not to partake thereof, by acting with them, infection, connivance, or the266 like; And This reſpect does alwayes binde, ſo that in ſuch caſe as we muſt needs partake of their ſins, we are undoubtedly to avoid them: That which reſpects them, is to bring them to repentance, by ſhaming them, &c. Hereupon it will follow, that if any man goes to avoid his brother in Gods Ordinances, unleſſe it be to this end, his ſeparation is evill, the reaſon being plaine, becauſe as I am bound to avoid the leaſt partaking of anothers ſinnes ſo am I bound to the greateſt partaking with him in duty, and though I muſt ſeparate from him in civil familiarity (I mean common, and unneceſſary) where I have my liberty (and not elſe, 1 Cor. 7. 13, 14.) unleſſe it be to exhort, and edifie him; Yet may I not, in ſacred ſociety, and the ſervice of God (which is both his and my duty) unleſſe he be excommunicate. I pray note this, Separation, I ſay, is either from civill ſociety alone, or from Sacred, and Civill both; In the firſt, I am to withdraw from every one that walketh diſorderly, (yet with prudence) and complaine of him; But the ſecond is proper to Churchcenſure, before which, my withdrawing from him in publick duty, is not like to be any means of bringing the man to repentance, but rather to harden him; and therefore, to ſpeak freely, I fear it is but a likely ſinne, to withdraw from others at the Sacrament, before Excommunication.
P. 204. He comes to my wiſhes, which he is pleaſed to approve, & engage me to him before he parts, with two paſſages; The firſt is Page 205. where he tells me, he hath made me an object of fraternal correption, and hopes, I am in a fair way to be mended by his admonition.
Anſw. Had the man been longer a Divine, or a267 little more modeſt in the ſpirit of meeknes, & words of ſobriety, he could have managed his cauſe, with me, I think (ſo far as I know of my own ſpirit) that I am ſo conſelous of my owne weakneſs, and afraid to offend others, that I ſhould have been more ready to a ſubmiſſion, then diſſertation, could it have ſtood with any face of truth and ingenuity: but when I ſee how his whole book is carried with ſuch a high conceit of himſelfe, and intereſt, ſo much contempt of me, bitterneſs of language, paſſion, and incontinency, truly, it is a great argument to me (and inward ſupport againſt his opinion) that the Lord doth not approve it, or at leaſt intends not to ſucceed it. If it had been the minde of Chriſt, it is more likely he would have humbled his heart, and ſuited him a ſpirit fit to have declared that minde to us; But now hath his temper betrayed his cauſe, now are his Arguments little beſides prejudice; now are his inſtructions but briars and thorns, with which he goes to teach me, only as Gideon taught the men of Succoth. Now are theſe admonitions which ſhould come from him as a brother, but the bitter inſultations of an adverſary; which muſt make me anſwer him in the words of Micha, 7.8, 9. Rejoyce not againſt me, Oh mine enemy, when I fall I ſhall riſe, when I ſit in darkneſſe, the Lord ſhall be a light unto me. I will bear the indignation of the Lord, becauſe I have ſinned againſt him, untill he plead my cauſe for me, he will bring me forth to the light, and I ſhall behold his righteouſneſſe.
The ſecond is, Page 206. How juſtly may be at laſt be looked at as a Weed by our great Huſbandman, who will cheriſh Weeds, &c.
Methinks it were enough for Mr. D. to have268 paſſed a ſuſpenſion on me in the beginning of his Book, he needed not have proſecuted it to the end, and even to the laſt judgement. It is not for him to take the Tribunal, and condemn me for a Weed at the great day. I deſire God, that this mans raſhneſs may teach me to conſider his righteous Judgement, that I may ſanctifie him in my heart, and make him my fear, and my dread; ſo ſhall I reap the benefit of his cenſure, without the guilt of it. I muſt humbly acknowledge, if the Lord ſhould deal with mee according to my deſerts, he might indeed juſtly look at me as a Weed, and condemne me for ever; But enter not into judgement with thy ſervant, O Lord, but take occaſion by this mans judgement to forgive me, and him; for thou ſeeſt how ſome mens piety out-runs their charity, and their over-eager zeale, like Moſes, breaks the Tables: And though he would have me ſuſpended from the favour of thy people, doe not thou ſuſpend him, or me from a fellowſhip in thy mercies, and while he is ready to ſhut up the boſome of the Church againſt me, as if it could no: hold me, and him, let me be aſſured that Abrahamt boſome ſtands wide enough open to receive both me, and my oppoſer.
I could have heartily wiſhed Mr. D. had ſo carried his buſineſs, that I might rather have reverenced his judgement, and yeelded to his piety, then be forced to ſhew him his weakneſs, which yet may ſerve to abate his imperiouſneſs, and ſome wearineſs in the Reader. For my part, I ſhall prepare my ſelfe to expect from him nothing but the dregs of his former bitterneſſe, and that many godly men will ſpeak evill of my Booke, though they ſhall receive a relaxation, and ſupport by it;269 I ſhall be contented to let them ſpeake evill of me, ſo long as they receive good by me; onely I ſhall deſire them that they will be ready to propagate what they finde in me may doe good, as I ſhall be ready to retract what I am convinced is amiſſe: But let them not reject all, if they diſlike ſome; Even as when the new wine is in the cluſter, and one ſaith, Deſtroy it not, for a bleſſing is in it.
There is theſe foure things, for which I muſt demand ſome Texts of Scripture (if any will anſwer me) by which the world may judge of their ſatisfaction? 1 Where viſible worthineſs upon triall, is the rule of admiſſion to the Sacrament? 2 Where they finde ſuſpenſion as diſtinct from Excommunication? 3 Where the unregenerate are forbid to receive the Sacrament? 4 Where this difference is advanced between the Sacrament and other Ordinances, that herein it is better to omit the matter and manner both, then to doe the matter, if the manner bee not done as they ought, which is directly contrary to all other duty?
And now if Maſter Drake ſhall have need to write againe, as I beleeve nature will worke, and his ſpirit cannot hold; I ſhall deſire him, if he will goe to vent that ſuperfluity of maliciouſneſſe, which yet he ought to lay apart, to take along with him, that Text of Dent. 23.13. Thou ſhalt have a paddle upon thy weapon, and it ſhall bee when thou ſhalt goe to eaſe thy ſelfe abroad, thou ſhalt dig therewith, and ſhalt turne back, and cover that thing which commeth from thee; for this froward language, and bitter ſpirit, hath no good ſavour in the holy270 Campe, but is an uncleane thing that ought not to be ſeen amongſt Gods people.
He concludes, Page 207.209. with a Scruple to the Reader, and tells us hee hath done with Mr. Humfrey.
Anſ. Thus Hiram hath finiſhed the worke he had to doe, the Pots, and the Shovels, and the Baſins, the Pillars, and the Pommels, and the Chapiters, and the wreaths to cover the Pommels of the Chapiters on the top of the Pillars.
READER, The abſence of the Author, muſt excuſe the Errors of the Preſſe, of which theſe are apart.
Page 84. line 12. read Miniſters, p. 115. l. 13. r. 〈…〉〈 in non-Latin alphabet 〉p. 179. l. 5. r. other, p. ibid. l. 7, r. are the ſame, p. 181. l. 18. for never, r. near, p. 191. l. 26. r. I give place, p. 217. l. 6. for out, r. of.
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