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 the 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. 2 THe 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 must 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 It s 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 unlesse 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 when 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 they
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 invisible Members 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 t is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 t is 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 And 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 Actual 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 Gospel 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
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 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 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 seconâ— 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. 11 MY 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 I 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 gâ—â—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 For his other Scriptures they are answered in their places and for
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. 12 VNto 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 becâ—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 â—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 and 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 thâ—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 For 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 instance 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 sadly 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
he would fasten upon me I pray look page 191. and he distinguishes 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 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. 6 The 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 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
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 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 to 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 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 attendance 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
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 There 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 as 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 Page 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 businesse 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
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 tender 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 same 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 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. 10 THe 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 Gods 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