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 Page 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 to 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. 4 THe 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 not 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
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
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 he 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 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 Answ 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 up 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 dâ—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
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
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 an 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 As 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 quote 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. 3 MY 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 other 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 And 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
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 offend 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 of 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 to 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 Doer 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 Manasses is mine this mark is mine and
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 Maesters 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 t is 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 so 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 home 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 their 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
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
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 Page 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 Israelites 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. 3 THE 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 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 is 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
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 members 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 exclaim 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 Leah 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 hâ—m if he cannot let the pious consider whither they must come to deny this point for therefore have I 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 thâ— 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
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
distinguish of the Ordinances to effect 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 There 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 together with 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 which 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 virâ—â—â—◠〈◊〉 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