of man is betrayed they are both true and about the same treachery Shall as to the apprehension and Is betrayed as to his fact past in his agreement which is said therefore while Christ will yield to it to be in effect done What is here wanting now but an opening this and proceeding against him and yet in the very nick he leaves it Is not our cause plain Besides what man will not judge that Iudas treason which Christ tels them of consisted in his contrivance bargain taking money and selling Christ as actually as his comming with the Officers into the garden So that it will be in vain to strive against the truth If Christs example herein be a sufficient rule for our walking we must be content and willingly embrace the humble peaceable way of Free-admission P. 11. He only repeats the question Whether Judas ought to be suspended for as for St. Peter he wrongs him much to joyn him with Iudas ones sinne being by design and already on foot the others un-imagined before and meerly out of present infirmity and he answers No. 1. Because his sinne was not committed Ans I say that is not true unlesse Iudas selling Christ be no sin with him 2 Because Christ could not be both witnesse Iudge and Executioner c. which we had before and again more fully p. 90. Christ as a Minister had no juridical power to turn him or any away c. Nor any it is bravely spoken you may read forwards and the sum is this The Lord Iesus could not turn away Iudas from the Sacrament because the Presbytery was not setled Selah He that at the great day shall be Iudge and Party and tels us Io. Though I bear witnesse of my self my witnesse is true that is is both Witnesse and Party may I hope be both Iudge and Witnesse without absurdity As for the question Whether he acted as a Minister or Mediator it is vain for he acted as both He could not institute an Ordinance for his Church but as he was Head and Mediator nor could he administer it but as a Minister the same numerical actions were both the institution and the administration So that let us but look these passages full in the face and fix wistly on them they are quite out of countenance and I shall need no more to put this man to a mild rebuke than the gracious words of our Saviour Christ The servant is not above his Master nor the disciple above his Lord It is enough that the servant be as his Master and the disciple as his Lord. As for Christs temporal refusing to condemn the Adulteresse it is impertinent as to this his Ecclesiastical command institution and example And for his administring only to Ministers in an upper room it proves we may so administers too if need be as his admitting Iudas proves we may admit of our Chruch-members but if he argues therefore we must do no otherwise here is a clear negative from an affirmative which is no consequence Whereas therfore he tels us in the issue State the case aright when he plainly states it wrong as to Iudas fact Mr. Humphreys has made a wide and wild inference and intreats him to take a more pertinent Text or else he shall scarce prove himself as he is stiled a Master of Arts. I do appeal to mens hearts whether as they are inclinable to Iudas receiving they find them not generally standing or wavering to this Free-admission I shall quote onely our learned Hammond Prac. Cat. mihi p. 334. where asking the question What we gather from this circumstance of Christs admitting Iudas answers That those that are Christian professors may be lawfully admitted though their hearts are full of Villanie They indeed he says are to repent before they come but it shall be no sin to the Minister or Communicants So that for the sufficiency of my ground you have not only pardoning such dulnesse the opinion of a Master of Arts but a Doctor of Divinity and if you look into Mr. Prynne that worthy Gentleman a bunch of Fathers They All drank of it Sect. 3 MY text or ground being cleared we come to the state or meaning of my question P. 12. For the managing his cause Mr. Humphrey premises That in the Church God hath set up his Ordinances of the Word and Sacrament Of these Ordinances some are capable and some uncapable Those that are uncapable are either so by nature as Infants and distracted persons or the Excommunicate and no others c. Before I passe for the fuller opening this I must desire you to consider these particulars 1. I say Within the Church in opposition to Heathen because it is Church-membership limited only with this capacity I hold that give our right to this Ordinance as other outward privileges The Sacraments may be considered Precise precisely in themselves and it is Church-membership I say or an external Covenant relation that suffices to the validity thereof or Complexè complexly with the intire fruits and benefits of the Covenant and so indeed there is no lesse than a justifying faith required for the obtaining of them Our question truly is not concerning what is necessary in order to other ends to the Receiver that he may be saved so final perseverance is necessary but what is necessarily antecedent to the external Sacrament And between these two A Covenant relation visible and truth of Grace which is invisible there is no middle thing in the Scripture enjoyn'd for the rule of our admission A visible member of the Church and a member of the visible Church are but the same 2. I explain those that are uncapable in the first sense in saying by nature and that can discern no meaning hereof as I have added which I do cleerly to distinguish Infants the distracted and natural fools from the barely ignorant of age who are capable to learn and having the present means of knowledge if it be not sufficient herein for their edifying it is meerly their own fault and upon their own account And there are two plain reasons for the distinguishing of these as to this Ordinance wherein the body of the Lord is to be discerned First Because this very discerning cannot be the duty of the former who are naturally uncapable it being an undeniable rule thus far Nemo tenetur ad impossibile And Secondly Because signes cannot work upon the un-intelligent which they wholly are to receive any Real effect by them It is otherwise with the latter for 1. It is their duty both to get knowledge and to come 2. They have an understanding capacity that they may be wronght upon by it and if they be not it is their sin These reasons I may tell Mr. Drake are so ordinary and solid that they will be as two gravel stones in the teeth of his arguments while he champs upon them 3. For the uncapable in the second sense which word is not so proper here but you may
Mr. D. must affirme here that God seales to a blank which he most desperately does or that this objection comes to nothing 2 I question Whether a man that scruples at the Sacrament as having not evidence to receive it as a seale may and must not yet receive it as a sign My reason is all men within the Church are bound to remember the death of Christ and be thankful if it were but onely for that he hath brought them under a possibility probability and the means of salvation But the whole institution is ordained for a thankful remembrance in the shewing forth his death and benefits of it wherein the whole Church is visibly interessed Ergo. If any reply There is more then this to be don I say true let not anythink that is all but I aske is not this yet his duty This one particular cannot be denyed and if it be his duty his failings and impotence otherwise cannot evacuate it they must be amended and this must be done Wemust not do evil that good may come of it therefore we must do our duty though evill comes of it And now I come to his book p. 123. He begins with approbation of the objection All men saies he are naturally Rasae tabulae destitute of the new Covenant in their hearts 2 Cor. 3.3 Heb. 8.10 and so blanks c. Answ Here is Mr. Drakes great error to confound the outward and inward Covenant the externall and internal sealing If the seale be set to a blank untill Gods Law is written in the heart then no mortall can apply the seale to any seeing that cannot bee discerned by any Compare this therefore with p. 72. Let the world know saies he that truth of Grace in the heart is not the rule of our admission Now I pray note it if he applies these Texts Heb. 8.10.2 Cor. 3.3 which speaks onely of this inward writing to confirm the objection that the seale is set to a blank if all be admitted then the world must know that the truth of grace is his rule or else the new Covenant written in the heart is not truth of grace with Mr. Drake Here you see the left legset first forward and the mans rule had need be better then his reason He proceeds This blanke is either visible or invisible to God all blankes are visible and he may use his liberty to set his seale where hee pleases Ans In what a sad case has he here brought himselfe selfe through his former error when he must lay this for his foundation that the God of Israel may set his seale to a visible blanke that stiles himselfe by this title who cannot lye If the Minister who is Gods Embassadour seales to a visible blank it is such an heinous sin he saies as murdering Christ and yet does hee affirme that God sets his seal to a visible blanke without scruple It is no wonder that the man deals so coursely with me that uses such rude and uncivil language towards God He goes on and tels how p. 124 by commanding Baptisme of Infants and to admit to the Lords Supper all visible Saints that are Church-members The question is then whether man may apply the seals to visible blankes c. Ans I pray marke this over againe God may use his liberty to set his seal to a visible blanke he sayes by commanding all visible Saints to be admitted but his question is Whether man may apply it that is the question is Whether man may doe as God hath commanded him Visible Saints are all one with visible members 1 Cor. 1 2. Heb. 10.29 with Deut. 7.6 c. so that it seems by that time the man came to this place he was never converted But he fals off againe It is cleare he may not for then heathen may be admitted and their Infants baptized but there are visible blankes in the Church as in the world c. Answ 1. This is as good as the rest because the heathen are not admitted who are not commanded to be admitted therefore visible Saints may not who are commanded As a jewel in a Swines snout so is a faire face upon a matter without discretion 2 It is Mr. Drakes error to say there are any visible blankes within the Church for how then can wee baptize all children A visible blanke is one visibly out of Covenant but to be in a Church-state is to be externally or visibly in Covenant Deut. 29.1.10.11 26.17 18. visibly holy Deut. 14.2.1 Pet. 29 10.1 Cor. 1 2. And so the Jews owned of God as his Covenant-people even when they know not nor consider him Isa 1.3 Isa 5.13 there is ignorance and when they hearken not to him and will have none of him Psal 81.8.11 Amos 3.2.1 Cor. 10.5 there is scandal As the legs of the lame are not equall so is Church-membership without communion Page 125. Sacramental seals relate either to parties or to things c. Answ For the parties A man may be in Covenant either quoad jus foederis or quoad foederis beneficia Though none but the regenerate ar partakers of the effectual benefits yet are all Church-members in Covenant according to an external right or title But in case any make a forfeiture which he sayes the Church ought to take It is manifest then he must be excommunicate that is put out of Church-state or external Covenant for while he stands De jure entituled as a member it is a manifest wrong to suspend him the symbol thereof And here our distinction of Ipso jure dis-membred and so De presenti dis-tituled must do its service in some scruples which will be even forced to say I have need of thee For the things to which these Seals relate Page 126. he saies 1 They confirme the Covenant which is most true and therefore all may be present to see not eat Answ The bare Elements do not confirme the Covenant but the Elements as instituted to that use but they were instituted to be eaten and drunken and therefore those that are present must receive too to wit if they be intelligent members 2 They confirme the faith of the worthy receiver therefore none but Evangelically worthy may partake Ans He may as well argue thus Baptisme confirmes the faith onely of those that understand it therefore Infants may not partake of it The word and prayer confirme faith therefore none but the regenerate may heare and pray This is no consequence for whatsoever Ordinance can confirme faith may beget it 3 They confirme judgement to the unworthy receiver Answ And I pray now what is become of the blanke By this it appears the whole Covenant is sealed Mar. 16 16. and so there is no sealing to a blanke possible Hee that beleeves not shall be damned is sealed as well as he that beleeves shall be saved so that I humbly judge the right use hereof is but to bee taught the people and our controversie may bee done There is a
very coming is their profession My sixt proof was Act. 2.41 42 46. Which Text he leaves out you may conceive it has silenced him For while we find thousands admitted thus freely and equally not omitting his phrase of Pell-mel in their breaking bread I say even wholy alike as in doctrin and prayer we dare not fall down to that Sacramental Rule upon tryal he would set up if it be once held as necessary and divine though we acknowledge the prudence and piety of others seeing it has not one word to speak or the least argument left it concerning this Scripture that it should open the mouth or move the wing or peep against it My seventh text was Act. 10.28 which I say I apply only as to the expression Yet does he pursue it with four pitifull exceptions p. 34 35. For the first whereof it is untrue St. Paul says not Tit. 1.15 the unbeliever is unclean to us but all things are unclean to him For the second I shall satisfie after I have proposed this question in answer to his two other Whether do you think him more pierceing in the third to find only the unintelligent left out or ingenuous in the fourth to speak so eloquently when he has done I have heard of one that would undertake ye to confute all Bellarmine in two words Mentiris Bellarmine by Mr. Drakes language and confidence he may be the man And now for the force of these words I told you in the beginning we must distinguish of passages unto their right parties there is a sort of weak Christians that think they shall be defiled if they Communicate in our mixt Churches this text may be full and solid for them though it reaches not others Mr. Drake should be more tender than to debilitate their supports Dear souls I have seen some of your tears and let this dry them up for you you are not to account them common and unclean that receive with you If your selves be clean all are clean to you The soul many times that is not taken with a reason may by an expression A man may be common and unclean three ways 1. Levitically and this is abrogate 2. Morally and this defiles a mans self and not another 3. Faederally as appears in 1 Cor. 7.14 Now while persons are Faederally clean as all Church members are being separated by external Covenant to Christ from the World we need not doubt but they may be communicated withall without any pollution Indeed Mr. Drake says heer such and such are Morally unclean but what then It is not Moral cleannesse but Faederal cleannesse is the ground of our admission and a man is not Faederally unclean till excommunicated He objects wicked Christians reject Christ p. 35. and answers himself with me p. 84. Though they transgresse they do not renounce the Covenant as Turks do and are Church Members till excommunicated And these were my Scriptures to establish us in this sweet truth that leads us unto peace and though he has done his endeavour to hinder you of the benefit of them yet for all his opposition there is not so much as the girdle of their loyns loosed or latchet of their shooes broken For the cloze herof I gatherd up some Texts Io. 6.37 Rev. 22.17 c. that do set forth the most free offers of Jesus Christ which though Mr. Drake makes but light of p. 36. do pathetically enter the spirits of others that have but a little embraced this sweet notion that the Lord Jesus is proportionably gracious in his external privileges to a Christian profession as he is in his internal saving benefits to the sincerity of Christianity Heer he says three things the one is With what Conscence can I keep off Infants This is now four times The other two are the same which in their naked sense comes to this Though Christ be offered freely yet it must be to such only as we judge truly receive him The truth is the word and the Sacraments are but the same publick instrument delivered as a sealed writing for the use of the Church and are equal privileges if I may call the same equal to all the Members of it I do even pity mortality to see what a few words a few enfoldings can hide Truth from us what sense is in this Jesus Christ is to be freely shewed forth to bring men home effectually to him and yet must the Receivers make out their right unto the Minister before we dare offer or conditionally apply him to them I do humbly conceive heer is the false notion that perplexes the many We that are Ministers they think are sent by our Prince Jesus to our Flocks as Rebels to offer grace and salvation if they come in and truly accept him we are to seal their pardons if they do not make this visibly appear we may not apply the seal without being guilty of the blood of Christ Now this is a very ill apprehension which we shall rectifie as we go forwards for we must not make the notion of sealing so dreadfull and bring so much blood upon our souls I think this is true indeed in reference to the heathen whom we need not fear to judge visible Rebels and they must come in and professe Jesus Christ in opposition to all other Religions before we can seal the Word to them The Word is no sealed Word even outwardly but to the Church and when they are made Members once it is then sealed we seal them an equal right to all Ordinances and Privileges and whatsoever is exernal we confer to them But being received into the Church and professors already we cannot compel any tryal of them more unlesse by way of Catechism and instruction wherein yet there is no man too old to learn Lu. 14. but it must be as to the truth of their profession or effectual sincerity which for to do where no scandal calls them in question it is to go about to judge mens hearts and to enter into the seat of God and make our selves dispensers not of the mysteries only but of the grace while we take a power to judge of mens worthinesse and according to visibility seal them their pardons This is a businesse of sad consequence to give occasion and some hold-fast to those Anti-christian Scandals are cast on our Ministry by them that would undo us I must confesse I belive it was only the zeal and piety of good men that made them thus to rise up against ignorance and sin without intending to enter upon Gods Throne but if we have erred and must be laid down it may be in the dust I hope we shall acknowledge his hand and if he shall return our Captivity from the Rivers of Confusion where we have sate down and wept we will remember again our Ierusalem and when thou hast restored us our Harps now hanging on the Willows we will sing of thy goodnesse in the wonted songs of thy Syon Sect. 6 HAving
for his expressions Of their seeming to submit yet carrying Daggers and Poyson about them to murder their Prince and therefore they must be searched c. Besides the vanity of the words I must tell him 1. There is no Scripture that warrants his pretended tryal of Church Members about their coming to the Sacrament that is flat 2 Much lesse that he may take a power of search as to the truth of grace which is an entring on Gods Throne and the Spirits work 3 This is clean contrary to Christs example who set up no Sacramental tryal for Iudas at least for any thing we can find of it But alas that is nothing to Mr. Drake he has found out a way to turn this off with a wet finger p. 9. 90. Which if you confer with this passage he tels us That they who are the Servants by all means must needs try examine and keep men away for fear of some secret Treason unto Christ in coming hither but Jesus Christ the Lord himself must not have power to make tryal of or suspend Iudas that really intends to murder him because the Presbytery was not setled To p. 44. I answer Godly Parents and Maesters instruction of their Children and Servants unto the Lords Supper may be good as the Ministers Catechizing them without this ill language he heer gives me I would willingly allow a man some Salt in his discourse but his is brinish there are some ingredients to be in ones Inck besides Gall. To that question what Christ sealed to Iudas p. 46 47 48. without regard to the rest which is amisse I judge he speaks well herein The word and the seal both go together and assure particular mercy or judgment to the Receivers as they are worthy and unworthy that is according to the Covenant-tenour and their own condition This is good though his comparison of the bitter water following this and that the Sacrament can never do good to any but such as are good already seems to me such a slander of that precious Ordinance I would not be guilty of for all Mr. Drake is worth But I pray consider this really whatsoever Christ does in his Ministry must be a gracious act and be capable of gracious ends so that this action must be in its own nature a means to have done him good if he had made a good use of it and t is accidental to the thing he did it not Yet did Christ in this actual estate of his Mr. Drake says truly seal to him judgement you must conceive it as to his own part in Receiving for the Minister seals no interest but conditionally Now the truth is as the Word is a sweet savour to God and a means of salvation in his threatnings as well as its promises because it does but still declare the Covenant whereof they are parts of it so is the Sacrament while it seals judgement or while it seals life seeing it does but seal the Covenant equally in both Here then I humbly conceive still submitting my self unto mercy lies the main upon the Receivers to examine their hearts and so to come in their addresses to Christ that they rightly apply the Covenant unto themselves according to their condition Always carrying in mind these two things First That thou put far enough asunder the blessed work of sealing the Covenant though it denounces thy judgement unlesse thou repentest for it does it no otherwise and that cursed sin of thy abuse hereof if thou dost not lay it to heart in eating damnation Secondly That what the Word denounces and Sacrament seals they conveigh not Really but only Relatively for they are not Physical but Moral instruments which Mr. Drake did not think of in his bitter comparison so that while they assure thee of damnation they do thee no hurt if thou make a good use of them for thy conviction but if otherwise as all means else they serve but to encrease it You may happily say this notion is strange but is it not true and as for the ingredients what every one yield who will deny the Sacrament is a visible word Does not the word say he that believes not and repents is damned that is is in a present state of death Must not every one lay this estate of his to heart Does not the seal assure the same thing only with the Word Is not our Receiving the application of what is sealed And is not the application or setting home the right part of the Covenant on a mans soul the very businesse by the grace of God of his conviction and conversion What then remains but that man have the information and God the glory He repeats often Where the word is not applicable neither the Sacrament This is his strength and I cloze with him and urge But if every man is to apply the Word and while he is impenitent he is to lay to heart the threatnings and wrath of God as the only way to mollifie and work him to repentance then it is clear the seal may be applyed so likewise The Seal and the Word he speaks fully must go together If you offer to say it seals not this part of the Covenant but only the promise and grace then you take away all danger as it is sealing to the most unworthy and make our admission more free though if any dare say it seals not the whole Covenant you may as well believe it is no seal at all P. 51. He has Infants up again which is now five times but for his words Shall the Supper be free for Blaspemers Murderers c. which who doubts but may be excommunicated if not put to death and his undertaking to prove his rule of visibility to the Sacrament to be as orderly as Baptism it is like himself to say all day and prove at night For his answers to my 4 Considerations I reply as briefly To the first An historical faith suffices unto Baptism Acts 8.13 To the second Acceptance is either in sincerity which we cannot search or outward only and visible and that for Church-members is their receiving As for any other the Scriptures he pleads as abundant enough are none at all but if ill words will do it he has authority enough To the third where are many things I say 1. Though conviction is not enough to convert without grace what then Is it not a means therefore with it 2. His implicated errors are his own for conviction of the truth of the Covenant does come directly by sealing it and conviction of the general offer by the applying it to every single person I think some nicety between offering and applying which as to the Minister is the same troubles the man But3 Conviction that Christ is mine in particular as to a faith of particular evidence as he expresses it comes not at all by the Sacrament Because 1. The Sacrament seals nothing but the Word which speaks not particularly I believe,2 What is common
regard of the effect not tender of his grace 1 Tim. 2.4 Christ rejected not the Pharisees but they rejected him Mat. 23.37 He offered his grace as freely to them as any others but the fault was their own they would not come into it Whosoever comes unto me I will in no wise cast out The third was a sweet place in Io. 8. where who doth not see how impertinent Mr. Drake is about opening that Text though he doth it well enough as if he could not distinguish between a proof and illustration My sense is this the tender consideration of Jesus Christ in setting the Iows to the sifting their own hearts when they came with intents of judging the Woman might be a good allay for many amongst us that are so forward about the censuring others and indeed is so taking Mr. Drake freâ—s at it For my part I can patiently bear with his tearms of Ignorance Instability Prejudice Perversion so long as I find a complacency in my spirit and comfort in this passage above most I have writ Methinks I have some passages are not so fit for me I can even mourn over them that they seem too pious for the writer but this is an Argument may be my very own an Argument that becomes such a poor sinner as I am the very prevailing thing at the bottom of my soul and not so much an Argument as the very confession of my heart Indeed I was afraid that this acknowledgement of my Conscience would have turned to my shame but I have found it my peace and whilst I have confessed mine iniquity my God I hope does forgive me and answer my reproach For when Mr. Drake tells me I am proud a Pharisee a Corah I can but turn to this place and I hope I am not so For my answer then to him his error is open in taking his Sacramental judging for warranted which is the thing in question T is true men cannot bring this passage against the Magistrate nor to take away our censures which God has commanded in the Church yet is it sufficient I hope to make us take heed and be very loath to set up any censures as of visible worthinesse which Christ has not commanded us So that to cloze as I said at first if this were once proved a precept of Christ I would yield to Mr. Drake in every particle but seeing men are assured there is no such thing it is in vain to conceive chaff and bring forth stubble which his own breath serves but to consume while of all his particulars he that is now so hot shall not have a coal left him to warm at nor fire to sit before it Sect. 9 MY fourth Reason arose from the formality of a selection at this Sacrament as vain and endlesse vain as to the really worthy because we cannot know them and endlesse as to the visible because this is the door of our separations Look we unto the Church as it was amongst the Iews The whole Nation Deut. 12.2 is said to be a holy people a peculiar people Ezra 9.2 Dan 8.24 In Deut. 26.16 17 18. there is this reason because the Lord had given them his Statutes Compare it with Ro. 3.2 and 9.4 To them belonged the Oracles and the Covenants c. I pray mark it as the Iews were separated from the World in the acknowledgement of the true God and profession of his name they are a holy peculiar adopted people insomuch that Moses says expresly God did hereby avouch them to be his people and they him to be their God Now unto whom the Covenants belong the seals of the Covenant do belong but the Covenants we see manifestly belong to them hereby as professors or members only of the Jewish Church and that we must know too by way of privilege so as that they are interested in the outward benefits of it and reckoned externally in Covenant with God even in cases of very grievous transgressions if you seriously ponder Ex. 32.7 8. with 11.13 Ps 106.39 with 45. c. In Eze. Idolatrous Children are said born to him and Christ calls them his own Io. 1.11 who were unbelievers and received him not And hence therefore did Circumcision and the Passeover belong to them on that account for we find their whole seed to be Circumcised and counted holy Ro. 11.16 and when they were once Circumcised Ex. 12. there was no need of proving any other right unto the Passeover There is a place here in prevails much with me Exod. 24.8 where we find Moses upon this very respect making no distinction in sprinkling the blood of the Covenant in general upon the people with these words Behold the blood of the Covenant God has made with you I pray pause a little and think what do we more in delivery of the Sacrament Look we again as we are Christians We shall find there is no privilege belongs to the Elect but in an external relation it is frequently attributed to the visible Church in the New Testament There is an external Vocation Sanctification Adoption Redemption c. The Apostle calls the Hebrews Holy Brethren and partakers of a Heavenly calling Heb. 3.1 when yet there was a heart of unbelief ver 12. he fears in them The Corinths were very vicious 2 Cor. 12.21 and upon this account he at first wrote to them 1 Cor. 1.11 yet does he stile them as they are of the visible Church Saints by calling Sanctified in Christ 1 Cor. 1.2 And even those of them that were given to Fornication 1 Cor. 3.17 he says they were the Temples of the Holy Ghost using that as an argument to reclame them from it Even as he tels them all were in communion with Christ and partook of one bread wherefore they should flee Idolatry 1 Cor. 10.14 15 16 17. There is then a double Christian and Jew An outward Jew and Christian and an inward Jew and Christian Rom. 2.28 29. Even as there are these outward and inward privileges and relations Now that which makes a Christian or Iew to be inwardly a Iew or Christian gives him an immediate right to the inward privileges which is truth of grace And that which makes a man an outward Christian or Iew gives him immediate right to the outward privileges of the Iew and Christian and that is Church-membership or profession And this businesse methinks is sweetly decided for us by Christ himself when he summs up the whole visible Church into these two heads only Many are called and few chosen As for what Mr. D. has to say against this p. 71 72 73 74. it is barren as a field already glean'd In general he says 1 In the rule of admission they are not to go by the truth of grace It is well he is brought to confesse this which so often otherwhere he thinks himself bound to pry into See Page 117. His trial there is to uncase many outwardly pious that live in some known sin and
accept his piety Let our Consciences be free Let our needlesse scruples our wounds and terrors be healed and I have done Let the Sacrament be returned like the Ark again unto our Israel and I shall be content to have the new Cart that brings it to be cloven into Wood and the two Kine offered with it as a sacrifice unto God Sect. 12 VNto these reasons I added two more From the command and good of coming from the evill of omitting this Ordinance For the command I did but name here because included before as I have now opend in my fifth reason 〈…〉 on the strength of 〈…〉 He objects p. 97. 〈…〉 Receive becâ—use Mark Luke and Nathaniel were not there 〈…〉 is he much prettier over 〈…〉 where he that is so much against this command of actual receiving will yee have 〈◊〉 and the Distracted come to the sight to be converted at it His grand argument which runs through his Book is this â—he Word and Prayer is the instrument of conversion so not the Sacrament therefore natural men as well as others must hear that but may not receive this Ans This arguing is palpably weak and grosse besides the matter untrue It is not an unregenerate mans duty because it will not convert him as though it were mans benefit were the ground of duty and not Gods precept whereas a thing is not our duty therefore God wills it but God wills it and therefore it is our duty For Judas it is already answered For 1 Cor. 11. it is manifest after St. Paul has convinc'd the Corinths of their unworthinesse yet their coming together he approves and that not to look on but to Eat v. 33. The case is clear if men be without prejudice the duty was still to be done and their carriage to be amended But whereas he adds Why should Mr. H. put thâ—se asunder which God hath joyned I answer how comes Mr. H. to be accused and Mr. D. be in the fault I say a man must examine himself and so Eat he must do both I joyn them He says the unregenerate must examine himself and so abstain He separates them Nay he says he must be present too but not Eat which is even another Schism in the actions His words then Mr. H. says let a man Eat though he does not examine himself are a slander I place very much on this There are two things I hold an unregenerate Christian is still to do to examine himself and to wait to wait and to examine himself He must consider his own condition that he may pray according to it when he has prayed and goes about his duty he must examine still what influence God has on him by it He must likewise when he comes to hear and especially to receive try his own heart that he may apply the Covenant according to his estate and when he has done he must look over his soul still what he has gained in waiting on God Readers I do here in the name of Christ as you look for good at his ordinance commend to you this duty and if you shall dare to come with carelesse hearts and secure spirits may the terrors of eating and drinking your damnation seize upon you and frighten you from the danger into the arms of repentance and bosom of Christ For the good of comming he objects p. 98 99. The Sacrament must not be attended on as the word in order to conversion but edification c. Ans We must not receive this doctrine without Scripture which will wholly dis-people this Ordinance though I think his own distinction may serve the truth if ordered aright seeing the word Edifying as in our frequent use so ordinarily in Scripture is attributed in common to the visible Church 1 Cor. 14.3 4. There are therefore though this might have been respited yet to its place two ends unto which the Word is instituted To convert the Nations unto the faith and to Edifie such as are brought in to the profession of it Now it is true the Sacrament is instituted but for one of these ends It is not to convert the Heathen for the Word is no sealed Word unto them but it is to edifie the Church wherein the most being such as are not yet effectually wrought upon as it tends to Edifie them it must be a help or means to their regeneration And thus shall his strong hold become as a forsaken bough and uppermost branch unto which we may climb up by his own terms and not leave on it so much as the shaking of an Olive tree or as the gleaning Gapes when the Vintage is done For the evil of Omission p. 100. he distinguishes between a not receiving and neglecting which may be allowed I think on a just occasion so long as we resolve on better preparation against the next Sacrament But otherwise it is a poor answer to my instance of the Passeover where the bare omission of not bringing an offering in the appointed season which in the forbearance was allowed to none but for a Moneth Numb 9.13 was such a sinne as did endanger them to be cut off His exceptions p. 101. against the Parable Matt 22. are vain things Those that murdered the servants were a part of them that were invited and not to be opposed for the contempt of the feast is the main businesse intended as appears by Lu. 14. where nothing else is mentioned But the main question for so far the Parable may reach is whether they that refuse to come into Gods Ordinances all which I allow it concerns as well as this are not unworthy v. 8. and in danger to be destroyed And then whether it be better for an unregenerate Christian to come to the Sacrament as preparedly as he can or wholly to omit it and I think we are sufficiently instructed by all other duties which is the greater sin to sail only in the manner or to leave undone the matter also Let the briars and thorns be set together in battel the fire shall passe through them P. 102. In opposition to Mr. H. it is neither a certain duty on the Ministers part to admit all nor on the peoples part for all to receive c. Answ Let Mr. D. take heed how he is carried through opposition lest in opposing Mr. Humfrey he directly opposes the command of Christ He grants p. 47. That where there is no government setled the Minister by a due forewarning may clear his soul but how sadly does he reverse this here and wrap him again in a fatal cloud for if it be not his duty it must be his sin there is no medium for his excuse Let us therefore here steel our selves that in doing both we do as we ought without making his conscience as to the particulars de facto a rule of ours For his distinction of mediately and immediately he should have forborn the wound and saved his salve for there is none that denies but that every man
in the Church are in some sense in Christ and sanctified by him as I quoted those Texts Jo. 15.2 2 Pet. 2.1 Heb 10.29 c. From whence I argue that those who are in a Church-state in Covenant or visible communion so that thereby they are said to be in Christ redeemed and sanctified are to bee admitted accordingly to the seal and badge thereof unlesse such as the Scripture gives ground to except But all Church-members are in Covenant Deut. 29.1.10 11. visible Saints c. and the Scripture allows no bar to any unlesse unintelligent or excommunicate Ergo. Unto this seeing it concerns the maine Mr. D. gives us two answers 1 Then Infants againe may be admitted this is fourteen times 2 In short He is confident against it A very masterful argument which confidence yet without proofe whosoever trusts to shal finde but as a broken tooth and foot out of joynt And here I desire the Reader to take notice when he still comes to this point which is the foundation whether it be sufficient satisfaction only to vilisie me and slight it off For as for this passage with which he hath filled so many sheets about children it is good for nothing unlesse they had happily been in parchment and then it would have served well to make them Drums and sounded prettily by the emptinesse Page 122. How grosse is that assertion that there is an historical visible faith that gives an out ward Church right unto the Elements Answ Nay rather how cleare and firme a truth doth it appear by the former Argument That faith which serves to enter a man in external Covenant and engage him to the termes thereof wil serve to admit him to the Sacraments but a faith onely accepting the true God in opposition to all other Religions doth serve for that appears by the Covenanting of the whole body of Israel Deut 29.10 12. Ergo All Professors or Church-members that have but a common general historical or visible faith for any of these termes serve me I say are in Covenant but the Covenant is the foundation of the Sacraments Ergo neither will the right understanding hereof doe any hurt to the Church I hope so long as we presse neverthelesse a solid saving faith to interest them in the effectual benefits of them both His Exceptions are 1 Then the Excommunicate have a right for they have stilan historical faith Answ How vaine is this who knowes not the state of the question supposes us within the Church 2 Some excommunicate may also have a true saving faith See how fairly instead of opposing me he checks himselfe I pray marke his strength in both because neither an historical nor saving faith gives a man a right that is excommunicate and thereby made no Church-member therefore they cannot give him a right when hee is not excommunicate and is a Church-member 3 As historical faith gives not a right to Christ but faith of adhesion so a visible faith of adhesion gives right to Christ sacramental Answ 1 I might returne to him Why may not some excommunicate persons have such a visible faith of adhesion as an historical saving one But. 2 An historical faith is suo genere a true faith as the Eunuchs I beleeve that Christ is the Sonne of God Act. 8.37.3 An historical saith which was barely so and not saving gave Simon Magus admission unto Baptisme Act. 8.13 and here Adultis eadem ratio holds firme 4 Faith of adhesion I take to be an assent with application and that is special faith which I question whether it may be termed visible as distinguished from saving 5 It is sufficient to mee that a faith which generally assents to the truth of the Covenant and engages to it and yet falls short of justifying entitles to the Sacraments for otherwise we shal quite confound the worke of the Minister and the Spirit the symbolical and effectual Seal and then no man can be admitted at all without presumption 6 When the Papists prove that historical faith justifies because it sufficed unto Baptisme Act. 8.37 Some of our able Divines answer It is true Profession of faith gives interest to Baptisme yet it is not sufficient to Justification Dr. Slater on Rom. 3.22 There is a manifest difference between a title to the Sacraments and interest in the saving benefits A general faith gives title to one a special to the other Regeneration is like David that enjoyes Michal when Profession like Phaltiel comes along behinde weeping to Bahurim A general faith hath some union with Christ as a special a saving union Profession like Orphah may kisse Naomi when a saving faith like Ruth cleaves unto her Sect. 4 THe fourth Objection is The Seal is set to a Blanke if all be admitted My answer was from consideration of what is sealed It is generally said the Sacrament is the seale of faith wherein lyes the difficulty I say onely it is a Seale of the Covenant The Gospel is the writing the Sacrament as the seale to that writing the Writing is true and the Seal true whosoever is admitted I must confesse there is so much confusion in this businesse especially in Mr. D. who is usually most assertive when least advised that it will be in vaine to dispute Andabatarum more with termes blindfolded These termes then sealing to a blanke sealing to our faith and sealing the Covenant I judge are ambiguous when we differ onely in termes we may reconcile in our meaning but where we differ in our matter one of us must be reformed First then Sealing to a blank may relate to the thing or person when I say there is no sealing to a blank I mean as the thing sealed for it is not the unbelief of man can make the Covenant of God of no effect Now when here he takes a blanke as relating to persons he sayes nothing and is presently answered we hold none are visible blanks within the Church but when he refers it to the thing as I do here arises our difference Secondly Sealing of faith or to faith we either meane as the thing sealed or the condition required to the exhibition thereof When I say the Sacrament is not a seal of faith I mean it still as the thing sealed to wit on Gods part A Seal is an Appendix to writing the Sacrament is not an Appendix to faith but to the Gospel Now againe If he meane here by this expression It is a seale to our faith onely that faith is the condition upon which alone Christ and his benefits are conveyed it is what none doubteth and for words we contend not But when he sayes It is the seale of Faith referring it as I doe to the thing sealed our controversie here must continue and there is but one thing to looke into to wit the sense wherein or grounds whereon he thus holds it which I shall satisfie after I have laid downe these other distinctions likewise about sealing the Covenant as necessary
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
businesse of Excommunication is placed by him in actual receiving from which he suspends all that refuse to submit unto his way it follows that this man before he does so much as go to gain some by words at all he presently knocks them on the head and yet would be thought very favourable that he doth no more to them than he can possible As for the commendation of his own way as a means to purity instruction of the ignorant good conversation of the Members c. I answer These are indeed commendable things to be pursued without these terrors and burdens upon the Conscience in reference to this Ordinance Pag. 58. He tells us My support from Christs Parable of the Tares and Wheat Mat. 13. is feeble Ans But is is strong I hope to maintain our mixt Churches against separation when the Net is drawn then shall the fishes be separated and when the Harvest comes then shall be gathered out all things that offend v. 41. And if herein it be invincible it would serve me had Mr. Drake let me alone But seeing he begins with me let us try him the ground on which he stands is visibility if any man be visibly unworthy he must not admit him upon any tearms Now see how directly this is against the words of the Parable v. 26 27. The Servants come and tell the Lord of the Tares they discern them they are apparent they are visible Tares yet the Lord commands to let them alone I think Mr. Drake must shut his eys upon this Text if he will yet persist in making visible unworthinesse the rule of excommunication But now what has he to say unto this 1. He says It s apparent the Tares were sown when men slept v. 25. Ans But what is this question how they were sown to their growing together I remember Erasmus brings in two men as very conceited to have others think they could hear well enough when they were both stark deaf and thereupon discoursing together methinks Mr. Drake while he speaks so notably to the purpose might serve ingenuously to make a third between them 2. He says He forbids them on this Proviso lest it should hurt the Wheat but he can do it he thinks so curiously it shall be much advantage to it Ans I pray mark it The Lord judges the plucking up the Tares will hurt the Wheat shake unroot grieve the tender Mr. Drake says it will do the Wheat much good The Servants take their Lords proviso to forbear Mr. Drakes takes it to do the contrary you must think Mr. Drake a little wiser than these Servants As for his tearms of Negative and positive suspension we may approve if he will under their own notions of admonition and Excommunication but whereas he objects If the Lord will have the Tares let alone untill the day of Iudgment what will become of this Excommunication I answer there is no doubt of Christs reconciling his own Ordinances P. 59. Christs converse with sinners makes for us who publickly professe their repentance but not Pharisees c. Ans 1. Sir Publick Confession will hardly down and Auricular we do not approve 2 Christ sometimes conversed too with the Pharises I hope to do good upon them 3 I had thought Christ had often companyed with sinners to bring them to repentance and not with such only as were penitent already and that I think applyed here makes little for you P. 60 He brings in some expressions of mine with amazement the sense whereof as harmlesse as the words is but this I judge Christs act of admitting Iudas hath been generally prevalent with the Church for Free-admission and that it might yet be sufficient but that men are not now so willing to receive it For my part I do but declare herein according to our former Church with the practice of Mr. Perkins and such godly men that have gone before us And as for such that are now otherwise minded I reverence them I have no evil thoughts of them the Lord knows it Mr. Drake need not so unjustly and so direfully first accuse me then condemn me for what he forges as if I deserved to be more than suspended which in his sense makes me tremble it should enter into his heart Ah Lord Is this the temper of holy men Judge me try me though I am vile otherwise and most unworthy if herein there be any iniquity in me why I should be thus devoted to the pit of Hell even irrecoverably if thy mercy did not exceed this mans infirmity Thou seest these censures are things too sharp to be put into the hands of such Children of thine who have so little discretion for to use them and it may be the effect of thy Fatherly wisdom to keep their knives away from them when they are ready to do such shrewd turns with them It may be the Lord will look on my affliction and require me good for his cursing this day Sect. 8 MY third Reason was from Church-fellowship which ought to be in charity humility without judging every one esteeming others better than themselves c. Now if men will go to set up a discriminating Ordinance they cannot keep themselves from intrenching on these duties and occasioning divisions Our sad experience has made this argument too weighty for Mr. Drakes particulars which are not worth the naming unlesse he could first prove it the Ministers duty to discern between the worthy and unworthy as the rule of admission When Moses saw two Israelites fighting he parted them and made them friends but when he saw an Egyptian striving with an Israelite he saved the Israelite without any regard to the life of the Egyptian If this rule of visibility had any foundation in the Scriptures we should certainly endeavour to reconcile these texts to it but when it has not any at all and yet is striving against our peace and unity humility and charity we must save the Israelite these duties must be preserved whatsoever becomes of this opposite thing that contends with it Not that I hold all judging unlawfull for I doubt not but there may be both a Publick and private judging Publick judgement is either in Civil causes or Church-censures both which are sufficiently warranted in the word upon due conviction Private judgement is either upon ones self or upon others I think sometimes the one may be sinfull as the other without sin and that not only in case of outward actions which are apparent transgression but in some charitable suspitions upon occasion as Iob over his Sons tending to admonition This I do speak that I may not abate from the zeal and piety of any over their relations though we allow a free-communion For his 9 things p. 62 63 64. I return briefly 1. A judging ones self as worthy and unworthy unto the Sacrament is private but sound judgement A judging others as to the truth and sincerity of grace though publick is not I think a warranted
judgement But a judgement of probability as to a visible fitnesse and unfitnesse upon a charitable jealousie may be solid as to advice and counsel but not as to be a rule of admission or suspension 2. The censures of the Church upon Heresie or scandal after due admonition and conviction will stand firm as they have ever done without this judging at the Sacrament 3. Ephesus is commended for her tryal of the false Apostles as to their doctrine not for a trial as to the Sacrament She could not bear those that were evill in the Church it were a wretched interpretation to say she could not bear them only at the Lords Supper 4. The Apostle 1 Cor. 5.7 12 13. speaks of the like Excommunication from the whole lump that the evil report of such a notorious action I take it might not leaven their Churches reputation by his being reckond of their company 5. The trial of the Ministers at our Ordination hath expresse warrant for it but there is no Scripture sets up a tryal of our members unto the Communion 6. The gentlenesse required of an Elder 2 Tim. 2.24 25. will hardly stand with Mr. Drakes spirit which makes him the more unfit for this trial if it were meet in others 7. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not allow us to suffer men in their sinnes for there is a reproof in the spirit of meeknesse but it does allow us to suffer and invite them unlesse excommunicate unto Gods ordinances 8. It is a censure befits only Mr. Drake to judge it out of pride in the most and ignorance in the best that they do not conform themselves in this thing unto him when it may be the lamentation of their souls to see the miserable effects already of it 9. As a man cannot note a fault with more mildnesse than in Scripture-terms and bring himself in it as I have done in these words Preferring our selves Phil. 2.3 so there cannot be expressed more bitternesse to a fellow-Minister ordained as he if he would know it by the Presbytery than to number me in the company of Corah Sanballat and Tobiah And now should I return him his own language p. 61. See you not here how the vizard of piety falls off and his breath and pen savour quickly of pride Should I say If this do not smell strong of sublime Pharisaism I beseech you what doth as he has it p. 93 Or rather should I heartily advise him to take heed there be not a guilt herein upon his own conscience that so galls him to the heart in a hatred of the remedy instead of the disease I should be justified by his words but do not know whether I shall be approved by God in making it a means to shew him his sin and humble him for it For my part while he can even wish the earth might open and swallow me up I desire the Lord to open his eyes that he may see the rents he helps to make to swallow up the Church And though he obtain not his wish as to the Earth yet has he prevailed much as to the waters which have overflowen my soul and even been ready to swallow that up with the sorrows and woundings of my heart under these his bitter accusations The Lord executeth judgement and righteousnesse for the oppressed Alas Sir Is it any advantage unto me to see our Church in her ruines can I repine at that double honour you would get in ruling well as in labouring in the Gospel Do not I rather deplore the burden on your selves and indignation of others in lieu of it Would it not be as much happinesse to me as my fellow brethren to have that Government establisht which is thought most conducing to our own good And can I take any such pleasure in the dis-orders dis-respects and contumelies of an unwieldy people as much as any for want of disciplin that I should be against it No it is the unwarrantablenesse in Scripture the unsuitablenesse with mens Spirits the improbability of the effect it is the desire of peace unity in the Church and the taking away the root of our divisions especially it is the infinite account on the Ministers Soul the many grievous wounds and perplexities of tender Consciences that have engaged my soul◠and interess'd my spirit for a freedom at this Ordinance And now if it shall please the Lord to make me a poor instrument to bring refreshment to any of his people amidst their afflictions concerning themselves or our mixt Communions I shall be contented to be reckoned by this man for a Sanballat or Tobiah if I may be accepted of my God in the words of Nehemiah Remember me heerin O Lord according to thy great mercy and wipe not out the kindnesses I have done to the house of my God and the offices thereof but wipe out all my failings and my offences with thy goodnesse and the precious blood of Iesus Christ Pag. 65. His note is good though words bad We are more apt to take notice of what men do ill than what they do well of their sitting to reject a few than of the many are admitted to their mutual comfort c. Ans I know not which is more comfort to have all visibly worthy or to have charity enough to make all so I am sure the seeing the vilest may have a good use on our hearts if it humble them and makes us look on our selves as them without the difference of Gods mercy It is indeed a comfortable thing to be with our brethren round about our Father with none but His Children receiving our portions of the blood of Christ yet need it not deject but enlarge our devotions to see an attendance of Servants also coming along with his Sons in their due profession of a like outward dependance on him While the Glory of the Lord filleth the Temple his Traine may be suffered to reach unto the Earth Pag. 66. to p. 70. He brings in my 3 passages of our Saviour The first was about the Pharisee Lu. 18. Which I have exprest with that tendernesse and caution in the shewing the fault and not grieving the faulty that I commit it farther to their consideration pitying Mr. Drakes poor excuse That his judgement was private and without tryal as if a thing for being more publick were the lesse evill and when he judges himself worthy and many unworthy he asks the question Yet how do we think our selves better than others The second was in Lu. 5. where Christ entertaining so many Publicans and sinners at Table with him gives us the reason that he came to call them to repentance that is to convert them and yet Mr. Drake says What is this against them Who will admit none unto Christs Table unlesse converted already For his interpretation of I come not to call the righteous he wrongs Christ to say 1. He would not have all admitted 2 Rejects the Righteous for this must be taken in