second is begotten alike as the Ordinances propose the object and then the Spirit of God by enlightning the minde and a touch upon the will brings the heart to imbrace that object which object is shewed forth in the Sacrament as in the word and it is a mistake to thinke that the second grace though it be within the promise which is sealed is exhibited by way of obsignation for there is onely a fight to it this way conveyed but it is wrought I say through the Spirit of God by the way of moral operation onely as the first and second grace both are begotten in reading and hearing c. Ergo. 10 The sad consequence of this Tenent that the Sacrament belongs onely to the effectually converted is sorely against it and that both for the giver and receiver For the Receiver this will cut off every poor doubtful Christian from the Sacrament For 1. If I am bound to receive when I am regenerate and bound to forbear if I am unregenerate then must I be perswaded in my conscience that I am regenerate or else I cannot eate in faith and he that eateth and doubteth is damned if he eat I desire this may be tenderly weighed 2 Upon this account every one that comes professes himselfe converted and if any man be but doubtfull that he is not yet converted he cannot come but he acts a lie and is a publick hypocrite which is a thing so hatefull to him that rather then he would professe of himselfe what he does not know he would confesse his unworthinesse and never come there and thus shall every humble tender Christian only keep away and the selfe-justiciary-harden to death For the giver first The case will be near the same for the Sacrament cannot be administred according to rule nor he act in faith unlesse both the receiver is regenerate and he assured of it which he cannot be if regeneration were a qualification commanded as necessary to receiving Secondly Men will be ready to think themselves converted when they are admitted and the formal Christian rest in his estate when he should come hither to repent of it Thirdly The best Minister must fal infinitely short in the discharge of his tryall were any at all required upon this ground The Lord Bacon observes of Philosophy the first and lighter tastes thereof inclines the mind towards Atheism but a more fixed and deeper contemplation brings it about again unto Religion So doe I judge here the first touches of Conscience in the pious have inclined them to a trial of others fitnes and unfitness to the Sacrament but a more serious and digested consideration of the issues of it wil bring them about to the Apostle Let a man examine himselfe and the Minister onely doe his best for their Instruction 11. The confirming of a Christians Faith in generall or his assent unto the truth of the Covenant in Jesus Christ to him in particular is a means of bringing up his heart to a speciall Faith for I am perswaded here lies often the root of unregeneracy that men doe not firmely beleeve the Gospell and where the holy Spirit works beleeving impressions he ordinarily brings in the soul to him But the Sacrament is a means of confirming Faith and that directly in this act of assent which is common in its degree to the unregenerate with the regenerate that if I will beleeve repent or accept of Christ I shall be saved Ergo. Unto this purpose Mr. Calvin hath a clear passage Primum verbo suo nos docet Deus instituit Dominus deinde Sacramentis confirmat postremo sancti sui spirit us lumine mentibus nostris illucet aditum in sorda nostra verbo Sacramentis aperit So that whereas Calvin with others ordinarily cals the Sacraments confirming Ordinances I shall take their meaning only thus that they are not appointed to convert the Heathen to the Church but to incorporate the members thereof Who being instructed by the word and confirmed by the Sacraments the Spirit of God in the use of both both Words and Sacraments so he speaks opens a passage into their hearts to wit for their effectuall conversion Calv. Inst lib. 4. cap. 14. sect 8. 12. The solemne application of the Covenant to a mans selfe according to his estate to wit of salvation through Christ if he will beleeve and repent and of judgement from Christ if he continues in his sins and does not turn effectually unto him is the very onely way whereby the Spirit usually worketh conviction and sincere conversion but actual receiving of the Sacrament is a solemn means of such an application Ergo. The Apostle Ro. 10.4 tels us Christ is the end of the Law in this Law Gal. 3.10 it is written Cursed be every one that continueth not in all things which are written therein to doe them Unto this curse Deut. 27.26 All the people were to say Amen It is nor possible all the people should be guiltlesse yet this Amen is a particular application so that the malediction it selfe as well as the precept is to be particularly applyed for a Schoolmaster to Christ who is in that respect said to be the end thereof Now then must a Christian that does not as he should unfainedly repent but harbour his sins in his heart apply the Covenant in the right part to wit that judgement which is due for them and is both denounced and sealed to make him turne sincerely from them unto the mercy that is together offered him if he does And while his heart melts and hee humbles himselfe before Christ as worthy thereof he lies under the very strokes of Gods Spirit to drive him in effectually to him When the Apostle 1 Cor. 11. bids us examine our selves least we eate unworthily and drink our damnation he sweetly addes for if we would judge our selves we should not be judged There are Scriptures I find that will support a Christian in his duty yet happily will not hold the disputes of men that go to take the comfort of them from us In this case the pious soule is not to hearken to them but to strengthen it selfe in attendance upon God There is a sweet promise therefore comes often in my mind with this Text I will not say a promise to dispute withal but to rest upon for our encouragement It is in Zach. 10.12 I will poure out the spirit of grace and supplications and they shall look upon me whom they have pierced and they shall mourne Poor soules you have in the Sacrament as in the Word Jesus Christ represented to you as pierced you are to apply it and say Here Lord thou hast promised to pour out the Spirit of grace on those that look on thee for to mourn over the wounds which they have made in thee by their sins Let the sight of thy broken body break my hard heart Let the sight of thy pierced sides pierce mine eyes and of thy bleeding heart make my heart
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
desires but not a prevalency of resolution in them while they feel sinne and a love unto their sin and yet a hatred of that love while they have some signs of grace and want others no wonder they so greedily embrace the Sacrament as a means to beget that in them they are in doubt of or else must come upon their certain ruine I must confesse it is a notion has enter'd my heart and runs through this Book Let the poor sinner come as condemning himself and apply Jesus Christ in the sense of his condition Let him come with a rope about his neck for our King is a merciful King If we would judge our selves we should not be judged 1 Cor. 11.31 For the latter the wise and more piercing as they may not be so strict in their apprehension of this solemnity they do mainly enquire into the nature of grace how the Spirit works it by way of moral Swasion only or Infusion and that at once or by gradual preparation they know not whether special grace differs from common any otherwise than the same seed cast in divers grounds in regard of root and continuance and conceive this Ordinance with others to be means and helps for the rooting of it or for the begetting those farther degrees which make that grace that before was not to become saving and so they can allow a proportionable latitude in their admission It was the famous Tyranny of one Procrustes towards strangers to lay them in his own bed and if they were shorter to stretch them out to the length of it if longer to cut them short to his Stature I heartily bewail the extream rigor of too many of those we hold Orthodox that would have all other judgments cut even with the model of their own especially in these first effectual workings of Gods Spirit which are secret to reason various in experience and unsearchable as to the way and means whereof Jo. 3.8 there is none may limit him For the Bed is shorter than that a man can stretch himself on it and the coverings narrower than that a man can wrap himself in them To conclude There are two kind of Readers into whose hands my lines will come my bare Readers or my Iudges For my bare Readers I do heartily fore-warn you not to trust to my judgment but to stay and see what others will write of it counting of me only as one that have proposed your minds that you may be satisfied In the mean while I beseech you Brethren in the Bowels of Christ be submissive to your Pastors and grieve not the more knowing and pious souls of those that so indulgently watch ever you For my Judges I only wish them to be moderate unprejudiced spirits and humble men and I shall submit unto their censures If I have built Wood Hay or Stubble on Christ the foundation let my work be burnt but my self saved I sacrifice it to the flame where it shall dye though Truths malefactor yet a Martyr as to the innocency of my intentions and to testifie my repentance turn to ashes Iohn Humfrey A REJOYNDER TO Mr. DRAKE Sect. 1 THere is a poor Book of mine got into the Press about the Sacrament little in its bulk lesse perhaps in its worth and least in its Author It hath pleased one of a Reverend title to take so much notice of it as to vouchsafe me a confutation I humbly think my self to be engaged to him for his labours though his language is unacceptable and grievous to my spirit I must confesse it is not satisfactory to my judgement yet must I thank him for his good will at least and charitable intentions I perceive some of my friends are ready to look on his work only as a piece of spite and product of passion and have advised me to return him my silence as an answer to fit him But when I seriously look into my own thoughts I find not my self so slightly affected and to speak freely seeing I know him not I rather judge it to be out of zeal though overborn indeed too much with some distemper that makes him so hot and desperate in his Exceptions He is afraid that the temper of my Book which is free and hearty is so suited to the spirits of honest people that it will draw them after my opinion which he judges to be dangerous and may do hurt to them and therefore labours in his discretion to deface in it whatsoever has but the appearance of humility or ingenuity A man may be more froward many times than wise As for the many revilings then wherewith he so often blesses me in the scatterings of his indignation I professe they move not me so much though they grieve me too bad otherwise in regard of the disgrace for I am beneath it as they they do please me in two respects 1. That this zealous man I count is so much the more in my debâ— which I desire him to pay for me at the throne of Grace And2 That if I should be in any error which the more I doubt the lesse I know here is some salve for it to heal it in others and expiate in me For this censure I trust in the kindnesse of my Saviour shall be all the punishment he will lay upon me for my failings and while I receive my evill things here I shall hope for my good things to come where my reproaches shall be turned into a reward and the Book my Adversary has wrote against me be bound to my shoulder and made a crown to me by being sanctified of God for a furtherance to his mercy When I read Mr. Drake at first of all his expressions it was that Text Ez. 13.22 that went to my heart Methinks I could almost wish I had never been rather than do any hurt to the Church of God and it were better a mill-stone were about the neck of my Book than that it should offend any of Christs little ones for though I were thrown into the Sea thy mercies O Lord is even there also This made me look the narrower within my own breast to see what token the Lord would shew me for good Methinks I alwayes see much infidelity swimming over my heart which may give some rise and secret occasion of my over-pity to such perplexities I perceive in many about the Sacrament when others can rejoyce to see their pious tears and lay more strictnesse on it I do ever suspect the worst by my self Now while in my addresses unto the mercies of God and all those billows of my soul that beat me to this shore I found nothing lay so deep at the bottom of my heart which kept me in some weeks suspence as the making my account hereof at the great day I blesse the Lord for some refreshings amidst my sorrows perswading me that there is some true fear of God in my inward parts though evil be present with me Ro. 7.21 which I think once wrought
in me in the days of my youth if I remember right the love of my espousals when I was going after him in a Land not sowen but since have been straying in a wilderness of sin wherein I were lost without his mercy O Lord if in reading thy servant Drakes Book 〈◊〉 have not feared thy righteous judgement more than mans and been more troubled about the good or hurt of mens precious souls than the regard of my name let my honour lie in the dust and my soul in ashes Let my repentance be conformable to my sin for it is great O Lord even where I see it not and may be greater in being hid from mine eyes till others find it for as for those many passages wherein I am accused of pride and censoriousness Thou knowest my conscience is ready to acquit me yet will I not acquit my conscience which may take part with my sinful nature but desire thy mercy to clense me and it from all my secret as known corruptions For the making my Apology or defence against my Opposer I shall humbly crave the liberty he has taken not to trouble my self too much about it T is true some bid me give him no answer His language deserves no answer but yet he shall have as good a one as I can give him I shall only requite the freenesse of his words by being as fre◠from tying my self to any smoothness of stile or form of language but what comes easiest to my thoughts wherein I will deliver as God assists me my very heart in this controversie being ready even to fall down and beseech a tendernesse of spirit in the undertakers thereof for I am quite over whelmed with the fears that have got within me On one side lest I should hurt the Church of God On the other lest I should not endeavour the healing of the hurt others I judge have made in the daughter of my people It would be sad to me to make others sad though they should not be sad if I did not make some rejoyce that should rejoyce But it is much sadder to lie under fears we should not fear and have the bones broken that should not be broken I have seen the teares of friends I know the difficulties of some spirits and my own scruples and I do fear there is no soul deeply tender and doubtfull of his condition can ever solidly have peace at this Sacrament unlesse it be allowed a means of Grace to examining Christians that find as yet they savingly want it They came to the pits and found no water they return with the vessels empty and were ashamed Before I begin with Mr. Drake it will be requisite to consider in the way how he is pleased to judge and deal with me as if my whole book were only in opposition unto them whom it least thought of in many parts of it Those whom it orderly concerns are 1. All tender Christians in general aggrieved about this Ordinance 2 In particular the more scrupulous that wholly neglect to administer or receive only for want of discipline which I take is doing evil that good may come of it whose disallowance is just 3 Weak Consciences made so by others strictness that judge the Sacrament defiled to them if they eat with any but the Godly I have seen some experience hereof I pity 4 The more heady zealous Christians that cannot be quiet without separation 5 Then in the last place it is against any forms to be set up as necessary to our worship which is but arbitrary and prudential lest it bring a burthen on some Consciences which like the poor willing humble Camel are even stooping on their knees to take upon them Now a right distribution only of my Book in the several passages to these several persons and comportments will turn the body of it so aside to the blows of my opposer that the most part of them may pass by empty and do it no harm For thou Lord art a strength to the poor a strength to the needy in his distress a refuge from the storm a shadow from the heat when the blast of this terrible one is but as a storm against the wall Now to come towards the work In the entrance of Mr. Drake's Book I meet with a censure I am sorry to see it I will not say it is a piece of childishness or incontinency in a man of his title nor that it is a mark of modesty in the forehead of it but I do think that while he is so forward to be known among the Elders in the Gate the more humble of his brethren are so ashamed for him that they may afford him Scarlet in their blushes I could have wisht him first to have spent a few leaves in a due examen that a conviction might appear before his suspension which might have cooled him a little perhaps even as the Romans were wont to bind up their instruments of punishment into bundels which they called their Fasces that the wrath and passion of the Magistrate before whom in honour they were carried might be asswaged something in their giving judgment while the Lictors were unbinding them After the Frontispeece to omit the Preface he begins his four first pages with a quarrel at the Title of my Book An humble Vindication c. and then produces four passages for the World to judge of them whether they savour not of pride c. Answer I am content let the World judge and think upon Christ It is no wonder he cannot find in his heart to afford my Book its due Title that is a going about to crucifie it However if any pious men are offended at me I think it safest to crave their pardon professing in the presence of God that there was not one of these passages that came from me to my utmost memory with the least bitter reflexion upon any but were the meer harmless daughters of invention nevertheless if the Mother be froward the Child must do so no more And now I appeal to every godly heart to take off from me as to their assent this rash Censure seeing there is none can be judge or witness herein but God and my conscience who as to these particulars do clear me yet though I know nothing by my self herein but my own fears am I not justified for there are many others may condemn me without flying to his mercy If my heart had not warmth or zeal enough for some passages nor establishment for others nor worth enough to suffer some things in my Prefacer Forgive O Lord the iniquity of thy servant who is more ashamed of his sinne than to confess his shame which none eyes see but thine And let not these scruples of my weak soul come in derision but let me be contented yet to become more vile while all applause of men and vain-glory fall down at thy feet and give up the ghost unto thy glory Sect. 2 PAge 5. He comes to
my Text. Mr Humphrey's subject is Free-Admission his ground is Mat. 26.27 with Mark 14.23 Christs precept Drink you all of it and example in admitting Judas Ans Sir I acknowledge it this is my ground and it is holy ground while I see the prints and kisse the footsteps of my Saviour in it Against this he first lays down reasons that Iudas did not receive and then supposing he did that it is not a sufficient ground for my admission I will answer both his Reasons are five that he did not receive 1. Because Christ knew him to be an hypocrite reprobate c. Ans Compare this with p. 9. and It was not fit sayes he Christ acting as a Minister nay he could not p. 11. be both judge and witness c. Note it and put them together in one place Christ cannot give Iudas the Sacrament and in the other he cannot deny it him 2. Because Christs blood was shad for remission of their sinnes that received Ans And not for our sins only sayes one of the Receivers 1 Jo. 2 3. but for the sins of the whole World and so for Iudas Both these come under the point of Universal redemption which we may safely hold as to the visible Church so far as reaches to the tenour and tender of the Conditional Covenant though not of the Absolute or Election 3. Because Christ promised to drink Wine in his Fathers Kingdom with those that received Ans But it is not said with All of them This reason is as good as Didimus's Christ did not appear to his Disciples because he also was not with them Who knows not that a thing may be predicated of a company in general which yet is not applicable to every individual as in 2 Thess 1.3 4. with 2 Thess 3 11-1 Cor. 1.5.7 with 1 Cor. 3.3 c which likewise reaches the second reason 4. Because Iudas Went out Jo. 13.30 Ans The Margin of your Bibles upon the first verse points you to Mat. 26.2 that this Supper was two dayes before the Passeover which I have stood upon yet will not be the more confident because he is so ingenuous not to disprove it I shall here only take notice that no just offence may be taken if I say some men bear a good will to this opinion how for the exclusion of Iudas the most make a Dimissory Supper after the Passeover wheras some can find in their hearts whom he approves to have a Common Supper before to do it for them But how unlikely is it sayes our Godwin when they had a whole Lamb to eat between twelve of them that they should have besides one or two other Suppers 5. Because all Christs gracious expressions were allayed with exceptions while Iudas was present Ans What All Did Christ never speak graciously to Iudas amongst the rest Pray see at leisure and as for those Texts of Io. 6.10 Io. 13.10 he compares with the passages at this Supper I shall say as Ioseph It is not in me God shall give an answer to these texts in peace In the first Christ tells them Iudas was a devil yet sayes he I have chosen him In the other he says All of them were not clean he spake it of Iudas yet he washes his feet So here he tels them he will betray him yet communicates with them See how sweetly my adversary makes for us So gracious is the temper Jesus Christ he refuses none so far as they come into him in reality or in profession And thus having answered Mr. Drakes five reasons which p. 5. he tels us seem to him very weighty and convincing Now you shall have Mr. D. himself answer them p. 97. Iudas being 1. An Eminent Professor,2 A very knowing person,3 Not legally convinced of scandal I do not see how he could be denied the Sacrament If he see no reason why he should be denied it his first reason then Christ knew him to be a Hipocrite depending only on this ground that he might not be admitted because such is no reason and his other four no reasons but in effect he does as good as tel us thus There are reasons indeed brought to prove that Judas received not the Sacrament but for his part he can see no reason in them Pag. 7. He reckons up many Authors quoting Gelaspi for this opinion to which I Answer as the Philosopher being perswaded to believe in the God Neptune by one shewing him those many votive tablets were hung up to him in memorial of those that had escaped Ship-wrack answered but where are the relicks of all those that were drowned So say I the Reverend Gelaspi reckons up here these Authors that were of opinion Iudas received not the Sacrament but what are these to all them that were of opinion he did receive it I reverence Mr. Gelaspi I respect Mr Drake I much more reverence those many Authors but I do not value them at the rate of Saint Mark or that one text They all drank of it But All he says p. ibid. is put for all present and twelve for eleven quoting for it 1 Cor. 15.5 where it is said he was seen of all the twelve by Roundness of number Ans If All be put for all present then it is put for the whole twelve for the twelve sate down with him But that twelve should be put for eleven I think there is none that can but tell twenty will believe him His argument is this because twelve is put for eleven when there was but eleven therefore twelve must be put for eleven when there was twelve Page 8. He cannot but acknowledge the force of Saint Luke 22.21 where you may see how easily one text can confute ye his five Arguments and six and twenty Authors Behold the hand of him that betrayeth me is at the Table He Answers 1. Iudas might be present and yet not receive but this he Won't stand upon Alas what pity t is which would stand him in so much stead and he cann't make it good,2 He is very peremptory that S. Luke Writes per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who was not present as Matthew was c. Ans Though Luke was not present yet was he guided I believe by the same holy Spirit that knew what he wrote And pray look on Matthew and Mark both we find this story brought in with the Copulative And And as they were eating And as they did eat which manifestly conjoyns these two things together to wit the giving the Sacrament and telling of Iudas treason at the same Supper Matthew and Mark may be true whether Luke write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or no but Luke can never be made true unless Iudas hand was at Table what Table the Lords Table the Supper where was the Lords Supper in the foregoing verses Although the Scripture sometimes puts a whole story after another which in order of time was before it yet where shall we find such an Hysterologie as takes a peice of
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
it that is by way of moral action per modum objecti as grace is still both begotten and confirmed in other Ordinances It is manifest there is no danger here of advancing this Ordinance above its nature or condition but there is very much danger of being injurious to poore Christians of dis-valuing this means of Grace the sweet Jesus has appointed us of bringing in question how it can beget any degrees of grace at all if it cannot the first and especially of being very presumptuous with the Spirit of God to goe to limit him in the very same way he ordinarily works the same effect in his other Ordinances To come now to Mr. Drakes opposition p. 154. He first tels us Some Divines indeed do hold Baptism to be a means of Regeneration but they should not and he does not Answ I agree with him as for Infants But for the Intelligent Johns Baptism may convince him whom we find admitting all to it and then exhorting them to amendment as the use or end of it and therfore it is not said they repented unto baptisme but they were baptised unto repentance The end cannot precede what is in order to it and the effect in esse be before the cause in operari And as for his instances in the Acts That faith was presupposed It is answered That is an historicall faith onely accepting the doctrine of Christ and profession thereof as is beyond dispute to me in Simon Magus P. Ibid. In regeneration the Word is writ in our hearts and can any man make the seal a cause of the writing Answ He may as well aske can any writing be a cause of it selfe But here is the mans error still The seale of the inward writing in mens hearts is not the Sacraments but the Spirit and that seale I hope is the cause of the writing and that by the means of the outward writing and seale the Word and Sacraments Page 155. He produces my Argument The Sacrament is a visible Gospel the shewing forth the death of Christ is the means of conversion But the Sacrameut is a shewing forth of his death Ergo. His Answer is This proves onely that all may be present which he pleads for not actually receive Answ Methinks the heart of a godly man should at first scare serve him thus to shift and trifle with this holy Ordinanee and the Consciences of people And yet his granting this is enough for so long as he maintains that as the Sacrament holds forth Christ to the eyes there is none may be debarred from the sight no more then they may be debarred from hearing where he is held forth to the eare I argue Then as Christ is held forth Sacramentally to the taste and touch there is none can be debarred to wit if intelligent Church-members from the tasting and feeling of him herein then they can from the seeing of him or hearing Nay our force for this is rather greater because the words of institution expressely respects the touch and taste while Christ saies this is my body not barely to see and hear but to take and eate As the Centurion by looking on Christ upon the crosse beleeved he was the Son of God So did Thomas by feeling his wounds beleeve his Resurrection And I doe not doubt but that all these senses doe afford their grounds of suitable meditation about the melting objects of Christs Passion Redemption and tender mercies so represented they may become means to worke upon us through the Spirit of God which we may piously hope for by vertue of an Ordinance For if Mr. D. say Page 147. What the word applies by one sense the Sacrament doth by all senses and therefore is a more powerful means of assurance I will not doubt to say by the same reason as it applies the same thing with the word it may have the same operation and as faith comes into the heart at first in the one by hearing alone it may in the other by hearing seeing touching and tasting altogether Page 156. He brings in my next Argument In the institution there is a Take and Eat a Take for such as have not Christ a word of grace to quicken those as an Eat to nourish others My substance is Here is a free offer and command in this word Take and we are not to hold it ineffectual He excepts Taking and Eating call for acts of faith and presuppose the habit Ans When Christ and his Disciples preached Beleeve and repent The command did call for faith and repentance but I hope it did not presuppose the habit in those who were to be converted so when Christ sayes here Take that gracious word includes Beleeve or receive me by faith but faith I hope is required where it is not pre-required to wit required that it may be wrought as well as acted And herein indeed I place my strength This Take requires Beleeve but there is a vertue or power from Christ that goes along with his commands The free tenders of himselfe are the conveyances of the grace he requires to the receiving him even as the Apostles words to the Jaylor Act. 16.31 which he well notes Beleeve in the Lord Jesus Christ was the instrument to worke that faith and convert him And as while Thomas by feeling Christs wounds beleeved why might it not be the vertue of Christs gracious command bidding him to put his fingers in his sides and beleeve that produced that powerful application My Lord and my God Now we have Christ here likewise presenting his broken body and blood and bidding us feel his wounds touch and taste Take and eat be not faithlesse but beleeving Here we have a joynt offer and command and why then should we distrust the power of our Lord when we have the word of our Lord What if we had but that one word for us were not one word from the mouth of our deare Saviour which is a standing word to his Church enough to rest upon Truly Christians Let me plead with you Are the words of Christ Spirit and life or are they not Is there any power goes along with the tender offers and precepts of the Gospel or is there not If there be not why do poor dead souls wait on them for life If there be then why is there not the like power expected in this precept and offer of grace How dull and flow of heart are we to relye upon Christ and expect vertue from his commands Methinks I could wish that all faithful Ministers would set themselves to beleeve in Christ for this effect and while they should as it were stand round about this little word Take by their acting faith in Christ and expectations from him as the Disciples did about Paul when they supposed him stoned dead Act. 14. though they judge no otherwise of this word though they suppose it but a dead word to the unregenerate they might finde life in it for the quickning of their flocks as some
I answer though it be so formally in the words yet materially in the thing iâ— is an affirmative for he that excepts out of a general affirms a limitation and must prove it I have before in 3. Edit exprest this thus If there be a previous operation of the Spirit on some preparatory to conversion God hath appointed his Ordinances in general as the means for obtaining grace both first and subsequent commanding them as duties and promising a blessing which affords a Peradventure to the unregenerate in the use of them why should wee bereave the Sacrament of this effect which the Scripture gives it in genere as an Ordinance whilst in specie it no where denyes it and Reason likewise by the first Rule of the Ante-predicaments For the Antecedent preparations to bring men to Conversion saith Pemble they are either outward namely the observation of the external part of God worship as frequenting the word preached prayers Sacraments keeping the Sabbath or inward c. Our Divines presse upon men ever whiles they are unconverted the necessity to wit from the strict Commandement of God and profitablenesse to wit from Gods promise and ordinary proceedings of all those forementioned preparations pag. 81 82. and it may be those two pages may establish you 3 There is but an It may be A peradventure A who knows what God may do For the conversion of any in the use of all means besides because there is no special promise of grace in the best use of meer naturals But there is An It may be granted by our opposites to the Sacrament for conversion At though not By occasionally though not intentionally as some speak Ergo. If Mr. D. grudge thus much then he must bring it to a Cannot Actual receiving cannot convert any and if he doth so he takes upon him to limit the Spirit of God in the very way he usually workes the same thing in other Ordinances If he say he can but will not How knows he the minde of the Lord who hath made him his Counsellour That what he hath done to some he may not do to others It were a miserable thing for some poore sinners if the gracious Spirit in many respects should do no more good upon them then men would let him There is here I judge a point carefully to be considered to distinguish between a general and â—pecial promise or as some expresse it between Half â—romises and full promises or as I would say it A Peradventure promise and an Assured Promise We hold that God hath made no promise of â—race that is no special whole or assured promise to natural workes before faith to wit as any condition of the first grace which is his most free gift for then Facienti quod in se est so much deâ—ryed must prove a sound principle But wee are yet to presse these kinde of general tenders half or â—eradventure promises together with Gods good nature that none may want encouragement to duty 4 If the Sacrament be converting as it is a Visible word or holds forth Christ unto the eye then must it be converting as it is a Gustable Tactible Word and holds him forth to the other senses and the rather because the touch and taste comes within the Veirge of the Institution But the former is granted Ergo. 5 The Precepts of God are lively and operative and the offers of grace are the means and conveyances of that power we have not in our selveâ— to receive it But here is this most sweet and gracious offer and command Take and Eat Ergo. 6 The reclaiming a man from some particulaâ— vice or vices is a good step forward towards Repentance and Conversion But the Sacrament is a constant experiment hereof so that those passageâ— of some men be their esteem never so great who dare say that the Sacrament can doe no good to the poor unregenerate Christian but certaine hurt are sadly to be dis-owned and expunged eveâ— with their tears This case in Edit 3. I have proposed thus Suppose you have a Sonne 〈◊〉 good natured yet unregenerate youth addicteâ— to some vice as drunkennesse he seeks to Goâ— for pardon and grace so comes and takes thâ— Sacrament upon it he will never by the Lord helpe be overtaken more Well this engagement now lyes so solemnly upon him he is ever after a sober man and this no doubt is not likely onely but very frequent to natural conscience working on most such particular and temporary conversions Now I pray Sir what thinke you of such a fruit as this Would you dislike your Somes comming to the Sacrament or blesse God for it 7 The acting or exercise of common grace and endeavouring to doe what a man can is another good step forwards towards Conversion But the Sacrament which is for the exercise of Faith Love Repentance Thankfulnesse as special graces in the Regenerate is the means to exercise the like common grace in the Unregenerate Ergo. For my part I judge it good still for a Christian to be doing and whether he be effectually converted or no yet hath he cause and ground sufficient to love Christ and be thankfull to mourne for sinne and to doe well He hath besides a knowledge affections and some ability to doe it in some manner though not as sincerely as he ought And as I said of the Promises I will say of Gods acceptance there is a kinde of halfe acceptance or rather a comparative acceptance so I will chuse to expresse it God accepts comparatively of such actings of the heart toward him and waiting in his wayes though a man be unregenerate to wit in comparison of a total omission or neglect thereof 8 The solemne engagement of the soule unto Christ upon his termes to relye upon him as a Saviour and submit to his government as the former were steps is a means of a full and effectual closing with him if Gods Spirit shall be pleased to act with it But actual receiving is a means for engagement of the soule to the conditions of the Covenant or the termes of Christ which a man may binde himselfe to before he hath performed even as Souldiers servants and all relations do list agree and oblige themselves to their services and duties and stand to them after Ergo. Here I thinke most Christians know by their owne spirits that they have very good resolutions at some times that make them fit for the present against all doubt and yet finde often they come to nothing Now what can more conduce under the word when we have some purposes of leaving sinne and assent to the termes of Christ to beget a full consent of heart and make them serious then the obligation of this Ordinance A penny in earnest bindes some men more then twenty promises 9 That which can beget more degrees of the same grace can beget the first grace unlesse these degrees are begotten some other way then that is But all grace first and
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
the Ordinances which we have not otherwise And I conceive as the act of man brings in the wind and water in their Mils and makes use of their naturall motions to doe their work and serve their occasions So does the holy Spirit make use of Gods voluntary actings in his waiting on the means for the effecting of his speciall worke of grace in him which is as it were acquired by infusion yet so as we can do nothing of our selves It is the free gift of God For the latter I doe admire he should say Mr. H. professeth he knowes no other constituting parts of saving faith then an Historicall assent and good purpose when I speak hereof onely as what suffices to the Sacrament not to justification And whereas upon this he wishes Mr. H. would study fundamentalls better before he come to superstructures I shall desire him seeing he acknowledges our dispute to be but about a superstructure that he would not be so hot and froward that another differs from him And as for my studies about this point of the nature of Faith I shall submit my selfe to give him this small account of them Faith is an assent to a testimony and so it differs from Knowledge Experience c. That testimony is either of Man and then it is an humane or of God and then it is a divine Faith Divine Faith then is an assent to divine Revelation or the Word of God and it is either general or special General Faith is this assent without effectual application Special is this assent with it and this assent with application is Saving Faith Now this Special Faith in the habit hath two acts according to its object in the word the one whereby it is carryed out upon the precepts and threats for obedience or the other as it is carryed out upon the promises especially the great Promise of salvation through Christ and this is the act we say justifies whether in sensu proprio or in sensu correlativo in respect of its object the point seems decided by those two Texts Rom. 3.25 with Rom. 5.9 where to bee justified by Faith in Christs blood is to be justified by his blood Yet doe I think that those men that doe as it were compound these two acts into one and call it acceptance of Christ as Lord and Saviour and so say it justifies as the Covenant-condition speak piously solidly and safely as to these times To close up this eighth Objection Though it is certain a Speciall Faith is required to every saving duty yet whereas the duty at least as a task service tribute must still be don I will advise every Receiver to look mainly into this one thing that there be not upon him the unworthinesse of an evill conscience which I account not in reference to his life past though he has been an ignorant obstinate and grievous sinner so long as for his life to come he now resolves to go on no more in any of his known wilfull sins against Conscience but to leave them and if his heart upon examination can truly tell him this though he be unregenerate and this resolution but legall and preparatory yet seeing he can heartily for the present engage himselfe to the terms of Christ as there is nothing in his Conscience can be opposed against his coming So I am intirely perswaded without the least doubt as to such a one that this Ordinance is a most fit means subordinate to the Word to make his good purposes serious for his effectuall conversion And as for those harsh termes and opinions of others that a man if he be unregenerate does but mock God murder Christ drink his poyson and cate necessarily his damnation It would even pitty a man to the heart to see how they make the holy Table of the Lord to become a snare a very rack terror and torture to many consciences while our grand Enemy makes use thereof to defraud our soules of then due sustentation by it The fear of guilt and damnation may be applyed for the pressing men to preparation but not to keep any from his duty A person famous for wit being condemned had his life promised him on condition he could make a fat Lamb become leane within such a time and yet allow him his ordinary meat This he undertakes prepares two grates in the one he puts the Lamb and gives him the food required in the other he puts a Wolfe and gives him no meat As the Wolfe growes hungry hee baites at the Lamb with his head and pawes raving at him the poore Lamb in the sight of so much terror though he cate his meat pines suddenly away and becomes as lean as if he had been quite famished for want of it I am afraid it fares thus with many of the tender Lambes of Jesus Christ who whiles they doubt of their regeneration and men set damnation to rave at and bark them away if unregenerate not being sensible of the grates that protect them they feed at the blessed Table of the Lord with so much fear and doubtfulnesse that their spiritual meat hardly does them good or their poor soules thrive by it It is even as when an hungry man dreameth and behold he eateth but he awaketh and his soule is empty or as when a thirsty man dreameth and he drinketh but he awaketh and behold hee is faint Sect. 9 THe ninth Objection is The Ordinance is polluted if all be admitted My answer was Unto the unworthy Receivers it may be said defiled as all things are to the unbeleeving Tit. 1.15 but not no others If the heathen Husband bee sanctified to the beleeving Wife which is the nearest communion that can be 1 Cor. 7.14 so that she must not separate from him in the duties of marriage as it is Gods Ordinance I may resolutely say it is not the unworthinesse of another which is external to him should make a beleever separate from the Sacrament To the clean nothing is unclean Mat. 5.11 Rom. 14.14 Unto this p. 192 193. Mr. D. consents and therefore he might have dealt more ingenuously to have joyned with me in strengthening the weak rather then to vilifie the succors I brought them but that like a troublesome briar there is nothing can passe him without catching renting and tearing while he brings his nettles to possesse our pleasant places and thorns our tabernacles Page 194. He accuses me againe for excluding infants which is nineteen times and because I do not exclude others also as he would have me he bids me take heed there be not the Pharisee and Hypocrite in my heart c. Answ His advise may be good blessed is he that feareth alwaies for though if I belye not my own temper I think it is free and open a lover of truth and reality yet when I come to the closer inter-views between God and my soule it makes my heart bleed to see what a deal of infidelity and spiritual unsoundnesse there is in
and soon contemned which should indeed bee ever administred for this very respect with the greatest dreadfulnesse rarity and solemnity 2 Separation from wicked men as to their persons may be considered simplicitèr or secundum quid as it is considered simply or absolutely it is not a duty for a man may go into the company of evill persons upon his necessary businesse and as Christ himselfe did to admonish and do them good But as it is taken secundum quid or Relatively in respect of such or such an end so is it our duty Now that end either respects our selves or them That which respects our selves is to avoid their sinnes or not to partake thereof by acting with them infection connivance or the like And This respect does alwayes binde so that in such case as we must needs partake of their sins we are undoubtedly to avoid them That which respects them is to bring them to repentance by shaming them c. Hereupon it will follow that if any man goes to avoid his brother in Gods Ordinances unlesse it be to this end his separation is evill the reason being plaine because as I am bound to avoid the least partaking of anothers sinnes so am I bound to the greatest partaking with him in duty and though I must separate from him in civil familiarity I mean common and unnecessary where I have my liberty and not else 1 Cor. 7. 13 14. unlesse it be to exhort and edifie him Yet may I not in sacred society and the service of God which is both his and my duty unlesse he be excommunicate I pray note this Separation I say is either from civill society alone or from Sacred and Civill both In the first I am to withdraw from every one that walketh disorderly yet with prudence and complaine of him But the second is proper to Church-censure before which my withdrawing from him in publick duty is not like to be any means of bringing the man to repentance but rather to harden him and therefore to speak freely I fear it is but a likely sinne to withdraw from others at the Sacrament before Excommunication P. 204. He comes to my wishes which he is pleased to approve engage me to him before he parts with two passages The first is Page 205. where he tells me he hath made me an object of fraternal correption and hopes I am in a fair way to be mended by his admonition Answ Had the man been longer a Divine or a little more modest in the spirit of meeknes words of sobriety he could have managed his cause with me I think so far as I know of my own spirit that I am so conselous of my owne weakness and afraid to offend others that I should have been more ready to a submission then dissertation could it have stood with any face of truth and ingenuity but when I see how his whole book is carried with such a high conceit of himselfe and interest so much contempt of me bitterness of language passion and incontinency truly it is a great argument to me and inward support against his opinion that the Lord doth not approve it or at least intends not to succeed it If it had been the minde of Christ it is more likely he would have humbled his heart and suited him a spirit fit to have declared that minde to us But now hath his temper betrayed his cause now are his Arguments little besides prejudice now are his instructions but briars and thorns with which he goes to teach me only as Gideon taught the men of Succoth Now are these admonitions which should come from him as a brother but the bitter insultations of an adversary which must make me answer him in the words of Micha 7.8 9. Rejoyce not against me Oh mine enemy when I fall I shall rise when I sit in darknesse the Lord shall be a light unto me I will bear the indignation of the Lord because I have sinned against him untill he plead my cause for me he will bring me forth to the light and I shall behold his righteousnesse The second is Page 206. How justly may be at last be looked at as a Weed by our great Husbandman who will cherish Weeds c. Methinks it were enough for Mr. D. to have passed a suspension on me in the beginning of his Book he needed not have prosecuted it to the end and even to the last judgement It is not for him to take the Tribunal and condemn me for a Weed at the great day I desire God that this mans rashness may teach me to consider his righteous Judgement that I may sanctifie him in my heart and make him my fear and my dread so shall I reap the benefit of his censure without the guilt of it I must humbly acknowledge if the Lord should deal with mee according to my deserts he might indeed justly look at me as a Weed and condemne me for ever But enter not into judgement with thy servant O Lord but take occasion by this mans judgement to forgive me and him for thou seest how some mens piety out-runs their charity and their over-eager zeale like Moses breaks the Tables And though he would have me suspended from the favour of thy people doe not thou suspend him or me from a fellowship in thy mercies and while he is ready to shut up the bosome of the Church against me as if it could no hold me and him let me be assured that Abrahamt bosome stands wide enough open to receive both me and my opposer I could have heartily wished Mr. D. had so carried his business that I might rather have reverenced his judgement and yeelded to his piety then be forced to shew him his weakness which yet may serve to abate his imperiousness and some weariness in the Reader For my part I shall prepare my selfe to expect from him nothing but the dregs of his former bitternesse and that many godly men will speak evill of my Booke though they shall receive a relaxation and support by it I shall be contented to let them speake evill of me so long as they receive good by me onely I shall desire them that they will be ready to propagate what they finde in me may doe good as I shall be ready to retract what I am convinced is amisse But let them not reject all if they dislike some Even as when the new wine is in the cluster and one saith Destroy it not for a blessing is in it There is these foure things for which I must demand some Texts of Scripture if any will answer me by which the world may judge of their satisfaction 1 Where visible worthiness upon triall is the rule of admission to the Sacrament 2 Where they finde suspension as distinct from Excommunication 3 Where the unregenerate are forbid to receive the Sacrament 4 Where this difference is advanced between the Sacrament and other Ordinances that herein it is better to omit the matter and manner both then to doe the matter if the manner bee not done as they ought which is directly contrary to all other duty And now if Master Drake shall have need to write againe as I beleeve nature will worke and his spirit cannot hold I shall desire him if he will goe to vent that superfluity of maliciousnesse which yet he ought to lay apart to take along with him that Text of Dent. 23.13 Thou shalt have a paddle upon thy weapon and it shall bee when thou shalt goe to ease thy selfe abroad thou shalt dig therewith and shalt turne back and cover that thing which commeth from thee for this froward language and bitter spirit hath no good savour in the holy Campe but is an uncleane thing that ought not to be seen amongst Gods people He concludes Page 207.209 with a Scruple to the Reader and tells us hee hath done with Mr. Humfrey Ans Thus Hiram hath finished the worke he had to doe the Pots and the Shovels and the Basins the Pillars and the Pommels and the Chapiters and the wreaths to cover the Pommels of the Chapiters on the top of the Pillars FINIS READER The absence of the Author must excuse the Errors of the Presse of which these are apart Page 84. line 12. read Ministers p. 115. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 179. l. 5. r. other p. ibid. l. 7 r. are the same p. 181. l. 18. for never r. near p. 191. l. 26. r. I give place p. 217. l. 6. for out r. of