of discretion and professing the true Religion The Doctor hath written very understandingly and informingly concerning the Covenant and the manner how it is sealed and yet he fals off in his conclusions and applications excluding the unregenerate in the Church from the Sacramentall seals whom yet he allowes to be objects of Covenant grace saying that only the elect and persons effectually called are the objects and yet he intimates that the elect unregenerate are the object of initiall grace and that grace and faith be a part of the Covenant sealed by the Sacrament and yet he would not have those receive that have not this faith and grace though promised in the Covenant and sealed in the Sacrament But if the elect before conversion be in the writing and in the Church then Sacraments seal to them but doubtlesse God hath his elect to call in the Church else we cannot tell where they are if not under the ordinary means of their calling And therefore there can be no danger in sealing that part of the Covenant to such And doth not the Doctor himself and others act accordingly in administring the seal in Baptisme Are they within the Covenant then by vertue of a visible profession in their parents and upon that account sealed with the Sacrament of Baptisme and yet grown to years denyed the same seal of the Supper If they had right then how comes it to passe they have none now The Doctor saith Because of their antifederall wickednesse they prejudice themselves and deprive themselves of covenant right and that those that are in the state of nature are out of the Covenant and the grosly ignorant are such c. And therefore to be denied the sacramentall Seal To which I answer It 's hard to such that any born in the Church of Christian Parents they continuing to uphold an externall profession of the true Religion are out of the Covenant how ignorant or wicked so ever they be For if there be a more immediate object of those promises of giving the first grace in the Church where the ordinary means of working that grace are then persons in the state of nature and unregenerate in the Church are the immediate object of those promises before others out of the Church But there is a present and immediate object of those promises in the Church that are under covenant ordinances except the day of Gods giving the first grace be past in the Church Therefore those in the State of nature and unregenerate in the Church are the present and most immediate object of those promises in the Covenant of Gods giving the first grace As for those in the Church that have the first grace already they cannot be the proper objects of it in the promise and those that are out of the Church not having the ordinary means of putting those promises into performance cannot be the present and most immediate or most likely objects For as touching the state of Paganisme the Apostle intimates plainly That they are strangers from the Covenants of promise without hope and without God in the world Ephes 2.12 Therefore the unregenerate in the Church are the present and most proper objects of those promises and consequently of Sacraments that seal to the truth of those promises And for those that will not allow men in the state of nature and unregenerate to be of the Church they will allow the Covenant a full object in the Church And for particular sins and personall miscarriages in the Church we are to make no difference in the regenerate and unregenerate there being the same rule to guide us in dealing with both But let none mistake me when I say the unregenerate in the Church are the immediate and proper objects of the promises of the first grace I do not mean that all such in the Church must necessarily have that grace given them but such there are in the visible Church which by nature are as bad as any others and in no consideration differ from the worst of men considered in themselves but are simple sinners wholly lost with the rest of fallen mankinde That which makes the difference is out of themselves it 's the meer good will and pleasure of him that worketh all things after the counsell of his own will giving grace to whom he will of those that in all respects are equall in sin and misery So that when we shall come to judge of persons in the Church under the most evident characters of unregeneracy yet we may not exclude them from being objects of covenant grace and mercy nor from the seals and pledges of that grace and mercy during their abode in the Church and the Churches indulgence toward them In a word nothing excludes from covenant relation but the sin against the Holy Ghost which I fear many of our blasphemous Sectaries are guilty of and positive unbelief such as was in the hardned and obstinate Jewes who denyed the holy One and true Messiah sent among them obstinacy and Apostasie in the justly excommunicated renouncing the Christian Religion hating to be reformed by the Churches censures these things exclude and nothing else And this might suffice for answer to the Querie but I shall adde two or three arguments more 1. The very nature of the Sacrament of the Supper is a visible Gospell representing Christ crucified to sight and all the other senses by instituted signs which more ordinarily is carryed to the ear by the word but in this all the senses are made the inlets to the soul carrying the knowledge of Christ crucified to the understanding heart and conscience And I think the unregenerate in the Church have as much need of being taught Christ crucified by the visible signs as any others and they have as much need of the benefit and advantage of their outward senses as the regenerate and more they being more dull and slow of spirit to understand or to be affected with the meaning and end of this service then they are 2. The main end of this service is to keep a continuall fresh remembrance of the death of Christ and that satisfaction made by him by which all the same blessings of the Covenant are procured to fallen man Christs bloud was shed for many for remission of sins that he might gather into one the children of God scattered abroad in all the world and in all ages of the world is the end of his death Joh. 11.52 And the Sacrament is to be observed in remembrance of that by all those that professe hope of being saved through the merits of his death which the unregenerate in the Church do and cannot be excluded from the number of those many Christ shed his bloud for and therefore it is proper for such to remember the death of Christ in order to their spiritual good whom we cannot exclude from being the sheep he died for 3. The actions of taking eating and drinking are naturall actions of the body in reference to
Churcher All the Churches of the Gentiles were not only converted to the faith by the Apostles but also put into an holy order and way by ordaining them officers to rule and feed them in the Lord. And as it was in the Jewes Church under Moses and the Prophets there was a receiving of Proselytes aliens converted and they became Jewes by religion so it was in the times of the Apâ—stles they made nations and cities and countreys proselytes and they became Christians with the Jewes and there was but one law rule and way for all that wâ—â—e imbodied into the Church And there was graâ—â—ing int◠〈…〉 off from the same Church still all along to this day I have been too long in this but I will be shorter in the next Fifthly that the Church of Christ since the coming of Christ in the flesh is under the same and in some respects greater â—riviledges then under Mâ—ses and the Prophets This will appear to be a truth if we conâ—â—der thâ—â— Jesus Christ is and ever was the mâ—â—â—ting â—â—ule of all blessings and privilâ—dges unto the Church in all times and ages of the world that the Church hath ever been in possession or expectation of On the account of his transaction with the Father all the promises of covenant blessings of grace and glory made to Abraham and his seed are founded and thereby confirmed and so consequently to all that are of his faith for so saith the Apostle They that are of the faith are blessed with faithfull Abraham even all the Gentiles that receive the Doctrine of faith so as to initiate them into that Church of which Abraham was the father it being first formed up in his family and the Govenant freely made with him and sealed to him by the Sacrament of Circumcision I say all that are of Abrahams faith are blessed with him Hence it is that the Apostle to the Ephesians hath many expressions to the same purpose Chap. 1.3 Blessed be God who hath blessed us with all spirituall blessings in Christ And in the second chapter it is clearly intimated that there was a time while they were in their state of Paganisme that they were Aliens from the Common wealth of Israel strangers from the Covenants of promise without hope and without God in the world But now saith he you that were afar off are made nigh by the bloud of Christ Ephes 2.11 12 13. But now in Christ Jesus you are of the Commonwealth of Israel children of the Covenants and Promises and have as much interest hope of good from God through Christ as the Jewes who by descent were the naturall seed of Abraham And therefore were now no more strangers and foreiners but fellow Citizens with the Saints and of the houshold of God vers 19. The reason of all is Christ is the same yesterday and to day and for ever in spirituall things as to the Church and their seed And therefore he is said to be the Minister of circumcision for the truth of God to confirme the promises made to the fathers and that the Gentiles might glorifie God for his mercies Rom. 15.8 9. as being made sharers in all those promises of free grace made to the fathers and their naturall seed Nay we may observe how the Apostles do usually apply the severall promises in the Prophets to particular cases in the Churches of Christ in their times But it may be asked Quest what were the priviledges of the Jewes Church under Moses and the Prophets The Law of the Passeover did oblige all the congregation of Israel upon their lives to observe it in the season Our Supper of the Lord is the same to us that the Passeover was to them for the substance as hath been proved having the same meaning and end The people of the Jewes as mixt as ours are if not worse in respect of good and bad regenerate and unregenerate and so as uncapable to make a spirituall use thereof The Church under the Law and the Prophets before the coming of Christ in the flesh and since the same which Jesus Christ and his Apostles only reformed in point of externall administration first owned by the Jewes unto which Church so reformed all beleeving Gentiles are added and graffed into it as the stock and so partake of the same spirituall and externall priviledges with them they and their seed so long as they continue to adhere and cleave to the outward means of salvation in order to that end and from these premises will follow these conclusions First that the same obligation lies now upon all Christians to observe the Ordinance of the holy Supper that did lie upon the whole congregation of Israel to observe the Ordinance of the Passeover and the Law of the Passeover may teach us so much and in some respect is still in force For so long as the equity and reason of a command or law remains the command and law it self remains for the substance of it but the equity and reason of that command concerning the Passeover still remains in respect of the Lords Supper succeeding in the room of the Passeover and therefore should guide and direct us in the administration thereof as touching the subjects or persons that ought to receive And then secondly if all that were in the Church of the Jewes came under the obligation of all the commands of God to that Church respecting the members in common and that both good and bad then all that are grassed into the same Church come under the obligation of all the Lawes given to the same Church and respecting the members in common now as well as then even all good and bad Thirdly the same exceptions that which all as he hath stated the thing are bound to observe I need not stand upon this Answ because I have already been somewhat large upon that Scripture where they say the Apostle requires such qualifications in my former discourse to which I reserre the reader Yet because these men have something which the Doctor hath not I shall hint a little at something of theirs I must confesse I judge the main stresse of the controversie to lie in that eleventh chapter of the first to the Corinthians And there need be no question but the Corinthians were injoyned by the Apostle to observe this ordinance of the holy Supper in remembrance of Christ for vers 2. he commends them for remembring him in all things and keeping the ordinances as he delivered them to them So that their keeping and observing of this ordinance as well as the other as to the thing it self was well done by them but then when he speaks to their miscarriages about the manner of performance he praises them not but reproves them for their wofull abuse of the ordinance in their excesse disorderly and unreverent behaviour in the very act of receiving or while they were together for that end They made a breach upon the very externals of that service using the
as proselytes or Disciples by preaching of the Word Where do we finde that any were received to Baptisme and yet denied the Supper or what essentiall difference is there between Baptisme and the holy Supper that the same profession that fits for the one will not serve for the other being persons of years The Bloud of Christ crucified is represented in both for remission of sins Act. 2.37 And by consent of all both seal to the same Covenant in which the unregenerate as well as the regenerate are included and concerned and that as well when grown to years as in their minority they adhering to the ordinary means of grace as wel as others that they may obtain the blessings of the Covenant promised and sealed by the Sacrament And I think the wofull consequences and runnings out into such exorbitances amongst the godly in these times may make intelligent and sober men sensible of their own inconsistences and interfeering in things concerning the Sacraments Suppose the unregenerate in the Church not baptized till grown to years could that discovenant or dismember them it not being their own fault but the fault of their parents might not such challenge their priviledge of that Church in which they were born members by vertue of that membership meerly their membership not being an effect or consequent of Baptism but Baptism a consequent priviledge of membership though I confesse it 's true of aliens they are formally installed into membership in the Church by Baptisme upon their profession of faith Fourthly did not all godly Ministers in the Bishops time that were for conformity administer the Sacrament to all without excluding any and shall we judge that they practised against their judgement and conscience Mistake me not good Reader whosoever thou art as if I did indulge or labour to foster any in their grosse ignorance by the following discourse or any thing therein or the sloth and not profiting under the means or that I plead for a dispensation for the profane and scandalous in the Church poor creatures they shall know it one day to their cost if they repent not what it is to abuse the grace of holy administrations and to neglect the means of their salvation God will be sanctified by or in all he admits to come neer him and all his holy ordinances are a sweet savour to him in them that perish as well as in them that are saved in the use thereof Most terrible things are written of them that have the light and walk in darknesse that have the means to know and do and yet will not but remain both ignorant and disobedient to the Gospell of Jesus Christ Dreadfull will be the doom of all those that have had their residence at the feast of fat things of the Gospell and shall be found without the wedding garment at the last Therefore I shall desire and intreat all to take heed of this and to submit themselves to those that are over them in the Lord as to them that are appointed by Jesus Christ to watch over their souls as they that must give account thereof I say let me perswade you to be willing to be instructed catechized and tried refuse no means that tends to your edification instruction and salvation I beseech you I know your ignorance and unanswerable walking to the rules of the Gospell is such that most are unwilling to go to their Minister to be examined and admonished in private in order to the Sacrament I but remember you must be brought to a stricter search and account before you can be saved And if you be unwilling to give an account of your faith and hope that is in you to your Minister that would incourage you in your Christian profession and take such advantages to instruct you and confirm you in the grounds and practise of Christianity what would you do if a persecuting enemy to the Protestant Religion should put you upon the renouncing of the true Religion and turning Turk or Papist or else be put to death as hath been a common lot of the professors of the Christian Religion in most ages since the coming of Christ Oh be not such strangers to your Pastours that labour among you what shall they be appointed to bring your souls to heaven and will you not acquaint them with your ignorance and other wants and doubts which are impediments in your way Would you be more frequent friendly and familiar with your Pastours you would not be afraid to have conference with them in things concerning Gods Kingdome and the good of your own souls Let not good Reader shame of thy ignorance hinder thee from presenting thy self to be proved and taught in order to the Sacrament For ignorance continued in under the means of knowledge is damnable Barren branches of the true vine shall be cut off and burned Remember the barren fig-tree Though as yet thy profiting hath not been answerable to the cost and charge God hath been at or his grace mercy goodnesse and patience toward thee do require yet now let the patience and goodnesse of God so long abused lead thee to repentance and inquiring after him Let not sense of thine own ignorance make thee rather forbear the Sacrament then go to thy Minister to be better informed but rather implead thy right and come and do thy homage and service as well as thou canst though not so well as thou shouldst Put case thou be judged unfit to come to the Sacrament yet follow on doubling thy desires and endevours to receive as farre as thou canst If thou be desired to forbear untill the next Sacrament let it humble thee but not discourage thee that being better prepared thou mayest expect a greater blessing But if thou art beat off with delaies wait and be aspectator of thy bleeding Saviour set forth crucified before thine eyes by instituted signes of Bread and Wine and if thou maist not take and eat in remembrance that Christs bloud was shed for many for remission of sins and to save sinners by giving them grace and glory yet let me perswade thee to give thy presence to hear and see in that remembrance thou knowest not but that the sight of such an object the effect of love and bleeding bowels may melt thy heart and draw thy soul after him thy mercifull Redeemer it not being thy fault thou doest not actually receive Be it so that thou art still repulsed as like to eat and drink judgement to thy self yet let not that affright thee from the ordinance of Christ so long as thou art art a visible subject in his Kingdome Plead thy duty and homage how thou art obliged to Christ in this observance and say thou art so well perswaded of the goodnesse of Christ in all that he commands his subjects that thou wilt humbly venture upon his mercy in doing thy duty as thou art able But I shall commend thee to the ensuing discourse for further knowledge of thy duty and
duties are common and universall to all of the same relations and sex And what though it be not the duty of all Church members to preach and administer Sacraments yet it is the duty of all Ministers what ever so to do But Mr. H. argument is If all other service lie in common it is an intrenchment upon the common liberty to put an inclosure upon the Sacraments And if the Sacrament come under the obligation of the first Table as a part of Gods worship it is equally binding to all and so in common with the rest of worship notwithstanding any thing yet made out to the contrary It is true affirmative precepts do not binde to every moment of time but that will not justifie a carelesse and wilfull neglect at any time And whereas it is said that Church members are not bid absolutely to come but so to come it seems strange to me I had thought that all precepts of worship had been absolute to persons of years in the Church of Christ And do this in remembrance of me is absolute and the principall duty however the Doctor is pleased to call it carnall Divinity and a setting up the form above the power of worship For in every duty there is a forme which is heedfully to be observed and it 's impossible there should be the power of godlinesse without the form To obey the voyce of God in regard of the matter injoyned seems to be the main as respecting reasonable man and when there is an externall conformity to the commands of the Lord such are said to walk in the waies of the Lord failings in the manner there will still be both good and bad are under a necessity of failings and miscarriages in every thing which is to be imputed to the common frailty of man fallen But not 〈◊〉 what God commands at all is voluntary rebellion and that which the Scriptures most usually threaten severe judgements unto But I hope the Doctor doth not mean that the celebration of the Lords Supper is the form and self-examination the power which yet he seems to do by his exceptions against making receiving to be the principal the other but an accessary To which exceptions I say First that this duty of examination of our selves is a private duty and the private is subordinate to the publick Secondly This duty was prescribed occasionally as a remedy to that particular case of making a breach upon the materials of divine institution and order and therefore a means to further them in the right observance of the Supper and we may most safely say the end is most principall the means lesse Besides where the duty ceaseth in some respects it is not to be urged in those respects but it 's clear there is not the same reason for point of offending in the Church of England as there was at Corinth about the Administration of the Sacrament the work of our congregations demeaning themselves more reverently and orderly in a way sutable to the carrying on of that service in regard of the externall part according to the rule of institution And therefore that duty is not to be urged upon ours with the same necessity of danger of eating and drinking unworthily as to the Church of Corinth It is true their ignorance and not discerning of the Lords body represented by the instituted signs was the cause of all their other miscarriages But some may say Object Doth it not therefore follow that the ignorant amongst us do necessarily run upon the same danger of miscarriage I answer Solut. we know they do not for ours many of them rather erre on the other hand by putting too much holinesse in the consecrated elements then by using them as common things such hath been the education of the most every where that they conceive this Sacrament to be a most holy ordinance of God appointed for the good of their souls And therefore out of fear and reverence they do demean themselves orderly and regularly conform to the externals of the institution Had the Corinthians come up to that conformity of Sacramentall actions and order that ours generally do we should not have read of their punishment for unworthy receiving as I humbly conceive nor of their being urged so to come for that principall duty is not to be neglected though through carelesnesse the other be But then saith the Doctor It is a sen to disswade men from doing their duty Object be they never so vile To which I say Solut. the Doctor knowes there be other waies to reform such enormities He instances in perswading to forbear duties of homage and worship but not only Mr. H. but many other sober Christians Ministers and others judge that all the visible subjects of Christs Kingdome are under the obligation of his commands And do this in remembrance of me is one not to be restrained to sex sunction or any particular relations but to be observed in common by all the baptized of years under Church indulgence And if the Doctor hath any thing further to say that may give satisfaction in that point my self and others will be very thankfull 9. And so I come to the last Querie propounded namely whether there be any thing in the nature language actions or end of the Sacrament in that place of the Corinths or elsewhere incongruous to the actuall receiving of the unregenerate in the Church Before I come to answer directly to the Querie I shall lay down these six propositions 1. I conceive that Sacraments in generall and this in particular were instituted for the spirituall good of the visible Church of Christ comprehensively taken in which every particular member is included 2. That the visible Church of Christ consists of persons regenerate and unregenerate professing the true religion and their seed 3. That the unregenerate in the Church are the only proper and immediate objects of the most sundamentall promises in the Gospell Covenant of the giving the first grace 4. That the whole administration of the Covenant belongs to those in the Church that are the immediate objects of the absolute promises in the Covenant they being of years of discretion to use the same in order to the Lords putting the promises into execution and performance 5. That whom the promises of grace do respect to them the use of the Sacraments do belong Sacraments being visible representations of the death and bloud of Christ on which those promises of grace are founded and by which they are confirmed 6. That those in the Church and of years whom we cannot exclude from covenant relation we may not exclude from the Sacraments they being visible seales and pledges of Covenant love to that people that are in possession of Covenant administrations of divine Ordinances of worship as ours are These being truths as I conceive they all are I think it will follow that there is nothing in the Word against the receiving of the unregenerate in the Church being of years
of the truth as the only means of ingraffing the unbeleeving Jew or Gentile into the true Olive or visible Church of Christ out of which is no salvation because they have not the ordinary means of attaining the same And where the means is the Word profits not when it is not mixt with faith in them that hear it The Jew beleeved not the truth of the Gospell at all And he that comes to God must beleeve in the first place Heb. 11.6 that God is and then that he is a bountifull rewarder of them that diligently seek him And that leads me to the next thing namely to conceive of all those that are in externall convenant with God in regard of their being in possession of the Divine oracles and ordinances precepts and promises that all such are under all the commands of Jesus Christ and the observance of those commands seems to me to be the condition of the Gospell and the grace thereof to be attained unto in the use of instituted means and wayes appointed by Jesus Christ in order to that end And I do also conceive that not only half promises and it may bees but whole promises seem to respect persons in the Church doing but the morall reasonable and externall duties Aske and ye shall receive knock and it shall be opened unto you seek and ye shall finde If you that are evill know how to give good things to your children much more will your heavenly Father give the Spirit to them that aske it even to them that have it not Hear ye deaf and see ye blinde that ye may see Isa 42.18 And again hear and thy soul shall live Isa 55.3 Cease to do evill learn to do well and then come and let us reason together though your sins be as scarlet they shall be white as snow though they be red like crimson they shall be as wool Isa 1.16 17 18. And after the Lord was pleased to express the greatest freeness of his grace to the house of Israel in promising to give to them a new heart and to put his spirit in them and to make them his people he addes yet will I be required of for this by the house of Israel to do it for them Ezek. 36 26 27 28 37. And as the Lord hath made many promises to the use of means so the use of means is ordinarily successefull and blessed to attainment of grace I do not say that any by the use of means deserve grace or that God is bound to give grace to all use of means or that he gives grace to any for the use of means and reasonable serving of God The blessing of grace is promised and also given freely according to the good pleasure of Gods own will And both the means the blessing upon the means is a fruit of Christs purchase by his bloud The like may be said of those in whom the promises of the first grace are performed they ought diligently to apply themselves to the use of all good means and walk in all holy waies of Christian obedience for further growth and increase therein All men stand bound to imploy all their abilities and to put forth themselves in all reall endevours to improve their talents either of common or generall endowments or more peculiar blessings of supernaturall grace according to the advantages and opportunities given them and shall be accountable to their Lord for them this is the tenour of Scripture and thus man is bound to do whether God give the blessing or no duties belong to man the issue is the Lords man is bound to him but he is free to do whatsoever he pleaseth in heaven and in earth And yet it 's true also that the promises of eternall glory and blessednesse belong only to those that are actually justified and sanctified and do patiently continue in weldoing Rom. 2.7 And this I think is neither Antinomianism nor Pelagianism but the tenour and scope of the Covenant of grace to man So then if we consider men under sin and misery being in the Church they are under the commands of the Gospel which justifies their observance of those commands in hope of a blessing And according to promises in that particular case the unworthy guesse in the parable was not sentenced for his being unworthy and without the wedding garment when he was commanded to come to the feast for so were all that were bidden as well as he but his partaking of the Gospell and having liberty to sit down and eat of every dish of that feast of fat things and yet at the end of the feast being found to be one not having a wedding garment this was damning and for this he was sentenced to be bound hand and foot and to be cast into utter darkness where shall be weeping and gnashing of teeth Mat. 22.11 12 13. This is a place usually misapplyed for it proves no more then this That of those that have the advantage of Gospell administrations some may and do perish for not having the grace of the Gospell Many are called but few are chosen But this by the way I will return to the other part of the objection made by the Doctor against Mr. H. free admission which is this namely That it makes sad the hearts of the godly to see the ordinance profaned c. To which I answer Why should the hearts of the godly be made sad because unregenerate persons join with them in duties of homage and worship and are willing to join with them in the use of the Word and Prayer as well as the Sacrament as means of a blessing Why should any be grieved that wicked men and sinners are objects of Redemption Covenant blessings and mercy shall the eye of any be evill because God is good in sending Christ into the world to save sinners Should not all remember that they themselves were such though now through free grace they be washed and sanctified and justified Christians that are partakers of this grace are all this by vertue of Electing love Redemption and Covenant grace None of us by nature were any better then our fellow sinners It was the meer good pleasure of God in Christ that hath made us to differ And what have any that they have not received and that in the use of the same ordinary means you stomach at in others your fellow sinners Where would you have sinners to seek Christ Jesus but in the Temple Where shall they finde him but where he is Christ bids all that will come and take of the true bread and water of life freely Rev. 22.17 He doth no where discourage any from coming to him O that Ministers would rather woo sinners and seek by all fairnesse and love to draw them to wait upon Christ in the way of all his ordinances in order to blessing then causlesly upon mistake to discourage them and take them off from endevouring after their duty of remembring the love of
them to perform duties of worship then to omit them altogether or that it is better for all unregenerate persons not to come to the Sacrament then to come in a Christian way though but in outward conformity only which is the main thing now in question And the like may be said of that Isa 66.3 He that killeth an oxe is as if he slew a man and he that sacrificeth a lambe as if he cut off a dogs neck c. What is the reason of all this Because they have chosen their own waies and their soul delighteth in their own abominations therefore the Lord will also chuse their delusions and bring their fears upon them c. vers 3.4 The truth is the fault lay not in doing those things but in not doing all that the Lord required as well as they could but they would do some things he commanded and other things of their own chusing even their own abominations like those spoken of Jer. 7. that cry The Temple of the Lord the Temple of the Lord and yet will steal murder and commit adultery and swear falsly and burn incense to Baal and walk after other gods and come and stand before God in his house and say We are delivered to commit all these abominations This is a profane presumptuous coming to an ordinance of God but to come in a Christian conformity unto duties of worship in hope of a blessing being restrained from such enormities as are spoken of in these Scriptures is a different thing especially these places respecting nationall sins rather then of particular private persons But these Gentlemen judge that this outward consormity in the duties of Christianity according to the present capacity of persons in the Church as they are able to performe is a sweet bit for the Devill and a means to keep up rotten formality still But I pray you what is reformation in the Church but to bring people to yeeld an outward conformity to the clear and undisputable Lawes which Jesus Christ hath set up in the Church I wish with all my heart the generality of Christs subjects in the Church of England were reduced to that obedience though but meerly externall I should then think we were very happy and should much rejoice to see such daies and times in England and I must confesse my desires and prayers unto the Lord are that all our exorbitances may be reduced unto uniformity of Christian obedience though it were but in respect of the outward man in doctrine worship and discipline that all might come under the ordinary means and waies of their salvation and that we might teach our posterity in the way of holy profession and establishment of the true and lively oracles of God in respect of which for the present we are the most unhappy of all the reformed Churches in Christendome For some men cannot indure to hear of such words as uniformity in Religion under the establishment of Christian Lawes of the nation nor of a form of godlinesse and holy order in the Church of Christ but in the Kingdome of Christ would upon the matter have every one left to his liberty to do what seems good in his own eyes But our God is the God of order and not of confusion And I doubt not but the Christian Magistrate hath as much power to reform Religion in times of defection and apostasie according to the manifest Lawes of Jesus Christ by whom they rule as the Kings and rulers of the house of Judah had and ought to follow those glorious presidents Josiah Hezekiah and Nehemiah who were carefull to reform Religion in all things according to the known Lawes of God These examples are recorded for our learning and for the incouragement of those whose hearts are warmed with the love of God and zeal for his glory to improve the advantages of power and opportunity to bring both Ministers and people to a conformity in the externals of holy worship and order And the memory of Queen Elizabeth in this Nation is blessed because of her care to reftrain the Papists from their superstition and cruelty and to draw on the whole people of the Nation to the Protestant Religion And the successe of this her care in reforming and restoring the true Religion hath been very glorious in all reformed Churches abroad and indeed was instrumentall of the greatest blessing that ever this nation was possessed of for being put into a peaceable injoyment of covenant ordinances and godly order we are still by that means a people in Covenant and have the Lord for our God yet not without our fears lest the lukewarmnesse of all in the things of our God especially in the matters of his worship will in a short time darken all our glory and render us a people most despicable and odious to God and men if not utterly unchurch and discovenant us as some do slanderously report that we are already But I shall now come to the third thing propounded namely that all in the Church and of years ought to submit themselves to the discipline of the Church not to be denyed any externall Church priviledge untill they be judicially proceeded against and justly excommunicated To omit what hath been already said in answer to the Doctor touching excommunication I shall propose some few things further to be considered for the stating and clearing of the true discipline and then I shall examine whether that which these Gentlemen commend to their reader be any thing like the discipline of Christ held forth in Scripture and practised by the primitive Churches of Christ 1. That all that are baptized and of years must of necessity come under the obligation of all the Lawes and Ordinances of Christ of which Discipline is one and therefore none may plead exemption from it whosoever he be that is a brother and within comes under the Church judgement and censure Mat. 18.1 Cor. 5. 2. That although all ought to come under the discipline of that Church of which they are members yet may not any be denied Church priviledges for the state of unregeneracy meerly nor for barrennesse and unfruitfulnesse under the ordinary means of grace or not coming up to the practise of such duties as are private and more doubtfull then the duties of publick worship are For it is certain that Jesus Christ hath his elect ones lost sheep and children of God among the naturall seed of Christians or to come of them as he had among the Jewes and these elect ones he is pleased more savingly to call some at the third hour others not untill the eleventh hour of the day of grace vouchsafed to them And these being the speciall objects of redemption included in the Gospell Covenant to whom the promises of the first grace do properly belong we must suffer Jesus Christ to have the liberty of his own appointments in the Church as the only means of gathering in such unto himself that they may have life in him
terrour belongs c. I shall in answer to this objection Solut. promise severall things 1. That Sacraments are of no other signification then what they are appointed to signifie by the Word 2. That what Sacraments signifie that only they do necessarily teach and nothing else 3. That the subject of Sacramentall teaching or that which they chiefly teach is Christ crucified together with all the benefits that come thereby to the visible Church included in that particular blessing of remission of sinnes 4. That the main end of the whole service is to bear in our mindes a continuall remembrance of the death of Christ the meriting and procuring cause of all grace and glory bestowed upon baptized man 5. That the Administration of the Sacrament is appointed in the Church as well to be a means of grace as a pledge to assure thereof To all this adde what hath been said before concerning the unregenerate in order to the Sacrament and then make it out he that can that the language or administration of the Sacrament to the wicked or unregenerate remaining in the Church doth strengthen the hands of the wicked more then the Word may do or promise them lies in the name of the Lord. I grant that false conclusions and applications may be drawn from the truest premises in the Word and so likewise from the use of the Sacrament through mistake of our selves but it doth not therefore follow that the Word or Sacrament promiseth lies to the hearer or receiver when through an ignorant deceitfull heart they misapply the Word or Sacrament For there are generall truths held forth indefinitely to all in both though all do not rightly apply the same And the very same that is said of the Sacrament may be truly said of the Word as to the particular in hand when rightly dispensed to men in the Church Is not this the great and most true assertion of the Gospell worthy to be received of all men That Jesus Christ came into the world to save sinners 1 Tim. 1.15 And also to seek and to save that which is lost to call to repentance to justifie the ungodly and to die for enemies who yet in other places are called sheep his Church and friends according to Gods electing love and gracious purpose And is not this Gospell to be preached to every creature in order to the working and effecting these ends of grace and salvation in such as are sinners absolutely and lost in themselves and simply ungodly And dare any say this is to promise lies to the ungodly and sinners in the Church and so to strengthen the hands of the wicked that they may not return from their wickednesse And what is the Sacrament given and received but a visible representation of the death of Christ and satisfaction made by him for sinners to put us in remembrance of all this and which opens a door of hope to all in generall and a peculiar comfort to them that can from their experience of grace received with Paul apply this to themselves Christ came into the world to save sinners whereof I am chief I know what is usually put in against this generall assertion of the Gospell limiting the same to penitent sinners sensible of their being lost and of being enemies c. But doubtlesse out of some mistake and such as doth reflect somewhat upon the publick Ministery to which I would not be any way in the least degree injurious but because such like quotations in Mr. H. are excepted against by the reverend Doctor I shall crave leave to expresse some of my thoughts in vindication of him The Doctor saith Christ came not to call the righteous that is such as think themselves so but sinners to repentance that is saith he such sinners that are sensible of their sinfulnesse sick and lost c. But will not this then follow that all naturall men dead in trespasses and sins thinking themselves righteous whole and in the right way and that they have need of nothing with the Laodiceans not knowing that they are wretched and miserable poor and blinde and naked are out of the number Christ came to call and so by consequence he came to call none at all because all by nature are sinners under the forementioned Characters and black qualification of insensiblenesse of sin and misery and high thoughts of themselves And therefore the Doctors sense is not like to be the true sense and meaning For we know what counsell Christ gives to the Laodiceans who were such conceited senslesse sinners Rev. 3.18 And how that he gives life to quicken them that are dead in sins and trespasses Ephes 2.1 And is sent to give repentance to the lost sheep of the house of Israel and remission of sins Act. 5.31 For to say he gives repentance to the penitent and life to the living as he doth if the Doctors sense be right is not the sense of the Gospell nor indeed a truth in its proper sense without the advancing of the power of nature too high And therefore such supernaturall conditions or qualifications are not required to put persons into a capacity of receiving the benefits of the Gospell Covenant it being the supernatural benefits and blessings of the Covenant that make any to be such It 's true supernaturall grace precedes glory and the first grace precedes the growth and increase therein but it is naturall depravity sinfulnesse and miscry that necessarily precedes the first saving grace so that that cannot be a condition of the first grace that is either the first grace it self or growth therein The Covenant in this case is absolute and inconditionall but then I conceive the Covenant to be conditionall in other respects in an easie and favourable sense thus The tenour of the Gospell to people that never yet imbraced nor owned the Doctrine and ordinances of the Gospell runs thus He that beleeves shall be saved but the wrath of God abides upon those nations people and persons that either have not the Gospell in the tender of it or being tendred receive it not But those that upon the tender receive the Gospell so as to credit the truth thereof and willingly come under the lawes and worship injoyned forsaking all false religions and joyn with the professors of the true such are reckoned for beleevers and come under the promises of grace and glory upon that account And therefore the Apostle sends salutations to all that in every place call upon the name of the Lord both theirs and ours and he applies that of the Prophet in this case Whosoever shall call on the Name of the Lord shall be saved 1 Cor. 1.2 Rom. 10.13 That is such people are under the promises of salvation in opposition to those that call not upon the Name of Christ Jesus the Lord at all as Jer. 10.25 Pour out thy fury upon the Heathen that know thee not and upon the families that call not on thy Name I look upon belief
second chapter of this second Epistle they are set forth in their colours to be such as had escaped the pollutions that are in the world through the knowledge of our Lord and Saviour Jesus Christ and by apostasie were intangled again therein and overcome and so their latter end was worse then the beginning They that have been converted from their heathen sins by receiving the knowledge and faith of Christ and then again relapse and turn to them again this latter estate of theirs this Christian Heathenisme is worse then their bare Heathenisme at first They had knowledge enough to bring in damnable heresies and wicked loose opinions to wrest the Scriptures to trouble the Church and unsettle many but they were willingly ignorant of the Word of God they had the knowledge of Scripture but against their knowledge did pervert the same and wrest all the Scriptures to their own destruction as the learned Papists and our Apostate Sects do But what is this to the simple ignorant among us that out of carelesnesse meerly or incapacity and weaknesse are so and yet adhere to the true religion by profession amongst us These are strange mistakes and applications of Scriptures but I hope the Doctor is not willingly ignorant By this he may see how severe he is against that in Mr. H. which he is more guilty of himself But I have done with this intreating him and all others into whose hands this shall come to make a charitable sense and construction of what I have here written and not to be offended or prejudiced at the plainnesse of the matter or rudenesse of the expressions and method because I want those advantages that should help all this The Lord knowes that I herein intend plainnesse and so farr as I know my own heart I have thus declared my judgement in these things in uprightnesse and sincerity hoping they may be a means of the Churches good tending to her peace and unity and I am perswaded will be so if prejudice or some other thing do not hinder the serious consideration right understanding and use of what I have here written And so I have done with the reverend Doctor And I shall now from the grounds and principles laid down in the foregoing discourse crave leave to hint a few things to the dissenting brethren of the Congregationall way and the rather because if the Presbyterian way as some do practise will not hold and stand good much lesse will the Independent novelty in point of separation and gathering Churches out of Presbyterian congregations or others and therefore give me leave you that are for that way to speak freely unto you in a few words If you judge the Ministry and the ordinances and particular congregations lawfull as to the main why do you separate from them and gather out their best members from them would you be content to be so served by other separated Churches Doth not this sensibly insinuate to the world that those gathered Churches are the only Churches of Christ and so all other congregations not after your moulding thereby called into question whether they be Churches of Christ or no Are you for order and edification and for the peace of the whole or are you not Do you intend the reformation of the whole or of a part only If you be only for the reformation of a part and your desire be to draw up some to purity of ordinances and spirituall communion with Christ their head and one with another what must become of all the rest that are not of your minde nor indeed in a capacity of admittance unto you upon your termes and qualifications of members what will you make of them that are not so qualified will you account them members of the true visible Catholick Church and yet not fit to be of particular congregations and enjoy communion with Christ in all his holy ordinances Are they by vertue of the holy Covenant of grace Church natives and members borne and declared to be such by publick testimony on the Churches part in administring of Baptisme unto them a great Church priviledge of right belonging to none but such as are in externall Covenant with God at least either by profession of faith in themselves or by their parents and yet not fit to be owned or received into communion by any particular congregation Why what a case are we in then Your selves were equall with the rest in your Baptisme and under the same administration of worship and service that others were and if you have found a blessing in your regeneration and effectuall calling keeping in that station why doe you forsake it now Hath the Covenant of grace in the use of ordinary means brought quickning grace and life to your souls which is the main in order to eternall blessednesse whither will you go to mend your selves Why should you be so offended at the presence of such as you your selves once were Did such kinde of persons hinder the power and blessing of ordinances from doing you good before that you are so zealous in separating from them now Will not the effects of free grace which you have already received convince you that it is good for you to keep your former station and wait upon the same God in covenant for increase and compleating of what he hath begun What fault can you finde with Word Sacraments and Prayer the main essentials of holy worship they being the same both with us and you only you are grieved that sinners should enjoy the benefit of all these though you as bad as they have found good in the use of all these Would you have Jesus Christ save no more then those that are already saved or in a saving state Would you have the effects of Covenant love flowing from a bleeding Saviour unto sinners now to cease Had not meer grace and mercy prevented when you were sinners you had been impenitent sinners still like to the worst Will not the remembrance of what you once were beget some bowels of tendernesse toward such sinners Is this your separation the way to draw on others that are weak ones and to recover offending brethren Is this the way to do their souls good to rail and revile them with reproachfull speeches and slanders calling them the World in opposition to the Church and unbeleevers aliens profane ones dogs and swine and the like Nay is not this the way rather to cast stumbling blocks before the blinde and to destroy many weak brethren whom Christ hath died for by hardning them in an evill way Is it not a means to make them apostatize from the true Religion and turn Papists or any thing to keep the name of Christians rather then to be under that reproach of Infidels Heathens the profane world c. You would have them left to wander in their own waies and so you make them objects of the threatnings but not of the grace of the Gospell and promises under the commands but
not under the promises made to Gospell administrations I wonder at it that such Ministers would be accounted the only men that patronize free grace and the only Gospell Preachers and yet forget that Christ came into the world to save sinners and to give repentance and remission of sins to seek and to save that which is lost as all were and are untill he finde them and gather them to himself by a blessing of spirit and power in the use of his own ordinances The Scriptures distinguish indeed between the Church and the World but these men will be making a world in the Church and a world out of the Church and make Infidels of the baptized and such as were born in the Church and make a profession of faith and that truly too an to the object at least and yeeld externall conformity in the materials of worship and Christian obedience But you that are so bold to unchurch Christians and to make spoile in Christs Kingdome did you ever read any such thing approved in the Scriptures I confesse these are bold times but let not men make too bold with Jesus Christs interest suffer him to have his full possessions and dominion over all his subjects that professe loyalty and homage unto him in the world Let us wish grace and peace to all that call on the name of the Lord Jesus both theirs and ours and let us have union with them and communion too in all the Lawes and ordinances of Jesus Christ He hath spirit and grace sufficient to answer all the wants to prevent all the evils of all that seek after him according to his own institutes Oh brethren hinder none in seeking after Jesus discourage none because they are sinners from coming under the most ingaging ordinances to preserve Christian obedience do not act so contrary to the Apostolicall daies The Apostles did what they could to convert the world unto Christianiâ—â— and rejoyced in bringing sinners to the obedience of faith and were all for the inlarging of Christs kingdome for which end they put themselves upon the greatest hazards And will many of you pervert Christianity into the world ' Christ into Belial unchurch and unchristian such as the Apostles did generally imbrace and receive to communion upon as slender grounds as ours are desired to be received Did you over read that they refused any one that imbraced the Doctrine of faith and was willing to be baptized Did you ever read that they required more to breaking of bread then they did to Baptisme Did you ever read that they called any in the Church Unbeleevers Heathens Belial Dogs c. Did you ever read of this distinction of Church and World in any of those Churches the Scriptures speak of I would you would prove a twofold world one in the Church another out of the Church and a twofold Kingdome in the visible Church of Christ where men and women generally submit to the Lawes and Ordinances of Jesus Christ Will you confound things that so much concern the Lord Christs interest can you put no difference between the unregenerate under Covenant lations and administrations and the infidel world that are left to wander from all these and to sacrifice to the Devill and not unto the true God at all Will you allow them no better titles and priviledges then you will allow to Heathens I wonder what rule you walk by and judge by and what spirit it is that you act so vigorously from Suppose the Indians in America should generally embrace the Christian faith and disavow their worshipping of Devils and desire to imbody themselves with those that professe the Christian religion would you not offer them Baptisme and upon their coming under it would you not admit them to all the ordinances of Christian profession and communion Whether you would or no the Apostles have done it in the like case Or suppose the infidell Jewes should be convinced of their mistake and should now confesse that Jesus whom their fathers crucified is the true Messiah and Saviour of the world and upon that account renounce their errour and desire the Baptisme of Christ professing their resolution to submit unto his administrations and come under Christian obedience would you refuse them and not baptize them untill they were so qualified as to come up to your termes of communion I think you would not And I pray then why will you separate from the most of ours that are lawfully baptized and come up to the same profession and are of no other religion but the Christian religion and expect salvation by Christ alone Is it because they have this by education and the helps of tradition which in the other case is not so I pray you do not undervalue any benefits and helps that are the consequences of the Covenant of grace Remember how sadly the Apostle laid it to heart when the Jewes by their infidelity in denying Christ to be the Son of God did unchurch themselves and apostatize Rom. 10.1 and the 11. compared It was not their being carnall and otherwise ignorant and wicked but their not beleeving that Christ was the Messias promised unto their fathers that did unchurch them and their posterity to this day for that unbelief was the thing that barr'd them from his administrations so are said to be cut off although by birth priviledge they were the only naturall branches or Church members Were they refused by the Apostles or cast off or did they eject cast out themselves from being branches of the true Olive Christs coming in the flesh not discerned by them was the occasion of their fall from being the Israel of God he was the stumbling stone and the rock of offence that made them fall from their Church state and relation They would not own any other administration but that of Moses and upon that account undid themselves and perished What think you would have been the issue had they owned Jesus Christ to be the true Messias and so had come under the Gospell administrations as ours are and would not be under any other that they should have been refused and separated from as being none of the Church of Christ I beseech you consider of it did not thousands of the Jewes come in and offer themselves to Baptisme at the preaching of one short word or sermon Act. 2. And can we imagine that they were all true Converts in your sense was any refused that desired to be one in the Christian profession Suppose that all the common people in England were unbaptized as some reproachfully and slanderously report they are and were sensible of that condition and should come and desire Baptisme upon no other account then their present capacity would admit of confessing themselves sinners and promising obedience to the word of God professing hope of mercy and happinesse through the merits of Jesus Christ which all that have learned their Creed are capable to do I would fain know whether you could
the Passeover was of absolute force in respect of all the congregation of Israel is so obvious and manifest that I need not say any thing for proof thereof Exod. 12. Numb 9. is without all gainsaying And though the end of that observance were spirituall and the service it self mysterious yet those that were most ignorant and carnall were as much under the obligation of that holy service as those that were regenerate and really holy it concerned them all to conforme to the externals of that service upon their lives no excuse would serve for the omission of it but that of legall uncleannesse and being in a journey and that but for the present only Thirdly That the Church of the Jewes was a mixt people in respect of reall goodnesse and badnesse even as ours are I know none will deny and yet in respect of their relative state in reference to the Covenant made with their fathers they were all equals in the enjoyment of the externall priviledges and observances of the Covenant and the Church of God in order to that blessednesse promised to all that diligently observed the duties of the Covenant And no people so happy and prosperous as they while they adhered to Gods worship prescribed unto them but when they forsook the waies of God and followed their own waies and went after other gods c. then it ever went ill with them I know the Lord required truth and power as well as externall form in worship yet they are not usually blamed for want of power but for want of form in not doing what God commanded 4. That the severall Churches of the Gentiles now are under the same Covenant of grace and added to or graffed into the Church of the Jewes and their Church constitution I think cannot be denied For though the administration of the Covenant now be different from what it was before Christ was exhibited yet there is no more change of the Church properly and formally considered then there is change of the Covenant or change of the head Christ the same yesterday to day and for ever on whom as the chief corner stone the Church in all ages hath been and still is built and founded The same persons that by birth priviledge were born members of the Jewes Church and beleeving in Christ kept their station were alwaies members they and their seed never ceasing so to be even thousands of the Jewes Jesus Christ had many Disciples while he himself was a member and a Prophet of that Church and conformed unto the ceremoniall Administration The twelve whom he chose were before most of them members of the Jewish Church and though not after the order of Aaron yet after the order of Melchisedech as being King and Lord of all he gave them authority to preach and baptize and work miracles in the Jewish Church only while he was conversant among them And those that beleeved in him and those that beleeved not were all one Church adhering to the same worship and order of that Church untill Christ was raised from the dead and had compleated the work of mans redemption then all those carnall ordinances were abolished he put an end to them all and those that never did beleeve that he was the true Messias did then unchurch themselves and their seed For they still adhering unto Moses and looking upon Christ as a false Christ refused to submit to the administration of the Lord Jesus and so lost their station in the Church but so many as were convinced that he was the true Messias adhered unto the Apostles Doctrine and came under all Church administrations so that for a good space of time the Apostles preached the Lord Jesus in Jury only before they preached to the Gentiles so that there was I beleeve many thousands of souls of the newly reformed Church of the Jewes before there were any particular Churches of the Gentiles And where it is said they were added to the Church it is not to be understood that here was now a new Church constituted where was none before but still the same Church under a different administration And the Jewes that were of the Church before beleeving in Christ as in him that was promised should come are now by the preaching of the Apostles convinced that Jesus whom their Rulers crucified is the Christ already come And this beleeving of theirs was no new faith but the same which they had before in respect of the object though under another consideration And for those Jewes which beleeved and adhered to the Apostles Doctrine many of them for a great while would not be taken off from their former customes and observations It is said that salvation is of the Jewes Joh. 4.22 Out of Sion shall go forth the Law and the Word of the Lord from Jerusalem Isa 2.3 After Christs ascension the Apostles were to preach the God to all nations but beginning first at Jerusalem Luk. 24.47 And they that were scattered abroad upon the persecution that arose about Stephen travelled as far as Venice and Cyprus and Antioch preaching the Word to none but the Jewes only Act. 11.19 Certainly the Jewes were the first that came under the Gospell Ministry and although some of them did not beleeve yet that did not make the faith of God of none effect that did not deprive the beleevers of their Church state nor make void the promises of God made to them Rom. 3.3 The faithfulnesse of God appeared in the effects of great Covenant love to that people in opening the eyes and hearts of so many thousands to receive the Gospell There were but some of the branches that were broken off and not all Rom. 11.17 Besides the Gentiles received all from the Jewes they were the only instruments of their conversion there being few or none in authority to preach but such as were Jewes by nation at first All this being so it must needs follow that the beleeving Gentiles were but added to or graffed into the Church of the Jewes and baptized into the same body and so made partakers of the same hope and calling being made the children of the same God fellow heirs and of the same body and partakers with them of his promise in Christ by the Gospel Ephes 3.6 Fellow citizens with the Saints the beleeving Jewes and of the houshold of God Ephes 2.19 And true it is that the Churches of the Gentiles had a very reverent esteem of the Church of the Jewes and did readily conform to the directions of the Church at Jerusalem and were carefull in their charity to gather and distribute to their necessity confessing themselves their debtors having received from them their spirituall things and that alone by their means Rom. 15.26 27. So that all make up but one Church and all walk by the same rule having one faith one Lord one Baptisme All submitted themselves to the rule and order of the Apostles they undertaking the care and order of all
framing such expedients as in a manner bring in all under a capacity of Sacramentall communion and discipline as in Worcestershire and other places or else carry on the Ordinances of Jesus Christ by vertue of their office as well as they can without Discipline as being convinced of their incapacity for the present so attain unto the true end and exercise thereof notwithstanding all their search disquisition and indevours to satisfie one another therein And the serious debates and seeking of God concerning this should move to own and assent to what is concluded thereupon I conceive it more safe to adhere to the greater part of sober Divines that have been serious in the use of these and all other means to satisfie themselves and others as well as those men and yet dare not in the least degree countenance their way and practise I would aske them this question whether they did ever read of any such practise that a few particular Ministers by their own authority have had the boldnesse to withdraw from the greatest part of their flocks and set up a way of Discipline of their own framing and upon the matter unchurch the greatest part of their congregations allowing them no other priviledge in the Church then they would to Pagans Did the Apostles ever make so bold with any Christian congregation that adhered to the Gospell administrations or did they ever authorize ordinary Presbyters to do so Nay did any ordinary Presbyter in the Apostles time exercise Discipline but upon the command of the Apostles or do we finde them any where blamed because they did not do it I verily beleeve these Gentlemen may not assume such an interest in the exercise of the Key of Discipline as the Apostles had and yet they are more busie with the rod then ever any of the Apostles were Alas it's pity some care is not taken to restrain their imperious usurpation over their severall flocks I think since the ceasing of the Apostles office it is more sutable to the Scripture alledged and other Scriptures to elect such Presbyteries to judge of manners in the Church as were constituted in the Church of the Jewes which our Saviour approved of which yet would come short of being equall with the Apostles in respect of the authority which they had in the Church of Christ though they were in all places men of the best qualifications for Rule that any attain to in our times and so I have done with that Scripture Mat. 18. I will trouble the reader but with two or three passages more about their new modell for I have a good minde to draw to an end and my other occasions will not permit me to do much in these waies Pag. 4. they tell us of the drawing up a profession of faith wherein they acknowledge their former Abominations in worship professing their repentance before the Lord for them Concerning which I say It is a strange expression of Christians except they were such as came newly out of Paganisme or Popery at least What abominations of worship have been established or practised in our Church since the reformation of it Is it not strange that the Ministers of the Church who should be ready to defend the Church from the wicked slanders and reproaches of Anabaptists and other Separatists should thus publickly join with them and that in such a publick way before the world too How many powerfull and successefull Ministers of the Gospell now with Jesus Christ in glory have justified all the ordinary parts of Gods worship as it was practised in our publick assemblies all along and conformed thereunto chearfully in respect of the substance of our worship Indeed there were some needlesse ceremonies used about worship which were declared by the Church to be no part of the worship now these were born as burthens which many of the godly desired to be eased of by their removall but it never came into their thoughts that they were guilty of abominations in worship because of them How doth Mr. Hildersham in his Lectures upon Joh. 4. justifie the Church of England as a true Church and the severall parts of worship practised therein as being according to the institution of the Lord And how doth he from thence blame those that separated or neglected the publick prayers of the Church and yet himself was one of the old non-conformists And Mr. Cotton that went into new England writing an Epistle to that Book doth therein highly commend the Author for many things but in a speciall manner for confuting the separations of the Brownists and he repeats what another reported of him styling him the hammer of Schismaticks commonly called Brownists Those Gentlemen talk of the Covenant established in Christ into which they require a profession to enter of those they admit to partake of the Seal of that Covenant pag. 10. Concerning this I say it were well if they would act according to their own words for 't is certain all Church communion is sounded upon covenant relation And those whose admittance to the Sacrament we plead for are supposed to have entred Covenant relation either in their parents or in their own personall profession of the true Religion that holy Scriptures teach or both and their voluntary adhering to the administrations of the Covenant doth attest their entring the Covenant and their continuing and abiding in that relation let them say what they can to the contrary But they say Object Persons that have entred Covenant may back-slide and so that relation cease and they instance in Simon Magus but those that brake bread were such as continued in the Apostles doctrin Act. 2.42 And back-sliders are not to be admitted to surther communion 1. Answ How do they know that Simon Magus fell off rom the Christian profession when the last we read concerning him is his retracting his erroneous the uphts desiring the Apostle to pray for him that none of those evils might come upon him 2. Suppose he did backslide and renounce his Baptisme and profession would he then have desired Christian communion in the Ordinances of Christ what more absurd 3. We only plead for such to break bread that continue in the Apostles Doctrine which we say all do that adhere to the administrations of Jesus Christ set up in his Church as the ordinary means of obtaining Covenant grace And for what they say concerning renewing of our Covenant with God after defection from him we heartily allow of it provided it be done according to the Scripture Deut. 29.10 11 12 c. Nâ—hem 10.29 Where in the persons of the chief the whole ingaged to walk in all the waies of the Lord and to observe and do all his commandements and his judgement and his statutes This is contrary to these men that would set up a Rail to hinder Christians from observing all Gods Commands nay rather to uncovenant a people in Covenant then ingage them to renew Covenant and walk worthy their Covenant relation in their observance of all covenant Ordinances in hope of blessing And I wish that if the Church cannot the Magistrate would take down the high places that hinder the Lords people from worshipping at the only place of worship If some have liberty to worship at Dan and Bethel why should any be restrained from worshipping at Jerusalem and doing their homage and service in remembrance of Christ who died for sinners I had thought to have added a word concerning the fourth and last thing proposed in the beginning of this Examination as it was urged by Mr. Humfrey namely that Ministers ought to do their duties as they are Ministers though Discipline be wanting and cannot well be attained as things stand of which duties the administration of the Sacrament is one which by their office they are bound to performe as they will answer the neglect thereof to Jesus Christ himself who commands the observance of all his holy Ordinances in the Church for the feeding of his flock And those that love him will make conscience in their places to be faithfull to him that hath appointed them But I fear I have been too tedious already And Mr. Humfrey in his Rejoynder to Doctor Drake hath abundantly given satisfaction in the vindication of this and other truths asserted in his former Book And if he shall think these Gentlemen worthy of any further answer I shall rather leave it to himself then do any thing that may hinder the Church of God of the faithfull and profitable labours of him or any others FINIS ERRATA PAg. 1. line 7. for reprove read reproach p. 4. l. 24. put out may p. 12. l. 8. f. when r. what p. 21. l. 25. f. many r. main p. 32. l. 12. put out be p. 33 l. 14 f. such r. say p. 34. l. 28. r. not allow p. 35. l. 16. r. simply p. 39. l. 16. in the margin for 42 2. r. 42. p 49 l. 5. l. 34. r. 3. which should begin the line and senâ—ence p. 51. l. 3. r. premise l. 22. f. baptized r. lapsed p 60. l. 26. r. guest p. 65. l. 27. f. the r. by p. 67 l. 8. f. communication r. communion p. 71. l. 13 put a period after worship p. 74. l. 25. f. all r. and p 75. l. 12. f. also r. and so p. 91. l. 18. r. relation p. 99. l. 9. r. reference p. 110. l. 29. f. and Gentiles r. assembilies p. 116 l. 1 2. r. Gillespy p. 117. l. 22. put in the margin 1 Cor. 10.7 8 9 10. p. 120 l. 10. f principles r. priviledges p. 127. l. 5. f. God r. Gospel p. 151. l. 1. s no r not p. 164. l. 14. s drived r. derived p. 173. l. 7. put out the stop after sense