The Covenant Sealed, To the reader 2 – Treatise
To the READER.
THe overture which I gave in the Treatiſe of the Covenant, of my intentions by Gods aſſiſtance, to ſend forth the like of the Sacraments; not a few have endeavoured to turn into a promiſe, and have much ſollicited me for performance. Which at laſt through many difficulties and interruptions is now done, and expoſed to thy cenſure; which I expect to be different, according as it ſhall meet with men aforehand principled. If contention ſhall hereby unhappily be encreaſed (as is too often ſeen in writings of this nature) my intentions will be altogether diſappointed, and expectations fruſtrated. I had never appeared on this ſubject, had I not ſeen the beſt of men in their thoughts much divided, if not perplext; and conceived ſome poſſible hopes of contributing ſomewhat towards ſatisfaction, and ſettlement. That great Ordinance of the Lords Supper appointed of Jeſus Chriſt for a more near union; through mens miſtakes (and not from the nature of the Ordinance it ſelf) hath proved the greateſt diſtraction. How mighty contentions, and vehement diſputes have of a long time been held about Chriſts preſence? Firſt, with thoſe of the Romiſh party; afterward with the Lutheran Churches? When there is a full agreement of parties that Chriſt is there, (ſuppoſing an adminiſtration according to his inſtitution) the manner of his preſence hath occaſioned all the difference: When, if men would conſider, as they confeſſe; that it is a Sacrament about which all this contention is thus driven on, they could not but ſee, that Chriſts preſence with, or in, the Elements, can be no more then Sacramental, in which the ſign is ſtill put for the thing ſignified. The bead is the body, and the cup the blood of Chriſt, no otherwiſe then the rock in the wilderneſſe was Chriſt. In the explication of Sacramental ſigns, there can be expected no other then Sacramentall ſpeeches: And therefore that great Lutheran Logician was much miſtaken, in charging the tranſgreſſion of his maxim upon Calviniſts, that the proper ſenſe of Scripture is ever to be held, unleſſe the contrary can be evidently proved, in their leaving of the letter in the words of the Supper, ſive foreign, as he ſpeaks: Taking it for granted, that no ſuch neceſſity can be ſhewen. When it is enough to evince the neceſſity of a trope, that the words are an explanation of a Sacramental ſign, We muſt not put this Sacrament at ſuch a diſtance from all others, as to make the whole here rigidly proper, and all others Sacramental. Words muſt be fitted to the nature of the ſubject. But to help himſelf out, he wiſely borrowes from Bellarmine an aſſertion, that Reaſons are not to be demanded of any that hold the proper ſenſe, why they keep to it. Both of them, it ſeems, deſpairing of giving any reaſon that is ſatisfying. But methinks he might bluſh in the uſe of the Simile, that he hath alſo borrowed to make his aſſertion good. This were, (ſay they) as if any ſhould ask of thoſe that are in a journey, why they hold the old beaten way; and why they go in at the door, and not at the window? When they, or either of them, can make it appear, that the old way of interpretation of Sacramental ſpeeches is, to underſtand them properly, without any Metonymie, then I ſhall ſay, that the letter here is not to be left, but in the ſtricteſt rigour to be followed: But till then I ſhall believe them to be both out of the way. And all Sacraments being appendants to promiſes, it will likewiſe follow, that Chriſts preſence with him that in faith takes theſe Elements, is no other then a preſence in Spirit. Where theſe things are happily accorded, and all ſcruple laid aſide, a new quarrel is raiſed about the ſubject of Sacraments. That they are inſtitutions of Chriſt, and gifts vouchſafed by him to his Church is acknowledged: But to whom they belong, and who of right can make his claim to them, is not determined; when yet the viſibility of the Ordinances, and truſt repoſed in man for diſpenſation of them, (whoſe ſight is more weak then to diſcern that which is inviſible) neceſſarily concludes that they belong to viſible Church-members, not in a ſelect way pickt out of other Churches, (which is a way that no Scripture-Saint ever trod) but in as great a latitude as the profeſſion of the Chriſtian faith. In this, Scripture is ſo plain, that it is wonder, that ever it was made a controverſie. Either the Jew outwardly was miſ-nam'd, when the title of Circumciſion was given him; and a foul miſpriſion run upon, when a proſelyte was circumciſed, or a new convert in Scripture-way baptized; or elſe this muſt neceſſarily be granted. So that, as to title, and right of claim, if Scriptures may judge, the Covenant-grant is clear. Yet as there are many that have their juſt right in Legacies, and inheritances, who are not judged meet for preſent fruition: It would be many a man's loſſe, even to ruine, to have that preſently put into his hands, which juſtly might be claimed as his own. So it fares in this great Ordinance of the Lords Supper, which all that partake of, are to look upon, and improve as a memorial of Chriſts death; for which all are not in any poſſible capacity, as they are not for ſome other duties: And here in all reaſon, they that are to diſpenſe this Ordinance, are moſt concerned to diſtinguiſh. And if Regeneration be the mark by which they are to be ſteered, it is not like a Sea-boy, appointed for the Pilot's guide, floting on the top of the water, but rather, as one hid in the bottome, which neceſſarily involves both diſpenſer and receiver in inextricable difficulties and perplexities. And when moſt confeſſe that men free from ignorance, errour and ſcandal, though unregenerate, muſt have admiſſion; and all acknowledge, that ſuch (will we, nill we) will enter. If it be concluded, that unregeneration is an undeniable and invincible barre to all poſſible benefit, and blank paper is alwayes ſealed whenſoever ſuch take it; it is not yet made known how it may be diſpenſed by thoſe in whoſe hands it is entruſted with any poſſible comfort. A great part of this work is, to render the way here more comfortably paſſable, in giving the doubting ſoul hopes, that yet ſees not concluding evidence, in his own thoughts, of a new birth: (many of which upon principles that they have taken in, ſadly reaſon againſt themſelves in participation of this Ordinance) and withal, to put courage into the hands of the Miniſters of Chriſt, to preſſe the power of this ſoul-humbling Ordinance of God, on the hearts of intelligent hearers, competently inſtructed in Goſpel principles, whom yet they may juſtly have in jealouſie not yet to have come up to this great and bleſſed work of a thorough change wrought, in the mean ſpace differing little or nothing from the common received opinion as to the qualifications of thoſe that are to be, or are not to be denyed admittance. Yet I thought not meet that they ſhould go alone, but to ſend out upon this occaſion into publick view, a juſt Tractate of Sacraments, which occaſionally is grown into a bigger bulk then I ever intended. That which appeares clear to my ſight, I doubt not but will ſeem otherwiſe in the eyes of ſome others. And therefore I put it upon my account to meet, not onelyonly with diſlike (as every one does that deals in works of this nature) but alſo with oppoſition. I heare indeed that as of old it hath been ſaid, that unregenerate men have no true right in the ſight of God, to any of his creatures; and that all ſuch poſſeſſors are uſurpers; ſo, alſo it is now maintained that all ſuch, notwithſtanding their viſible Church-intereſt, are without all right to any Church-priviledges. Though they make uſe of them, as unregenerate men do of the creatures, and by command from God muſt make uſe of them, ſo that their neglect of them is juſtly charged as their ſin, yet they are ſtill without any true right to them, or title in them. This I confeſſe with me is a ſtrange aſſertion. I ſhould thinke that thoſe immunities which Jeſus Chriſt (to whom all power is given in heaven, and in earth) of his good pleaſure, doth vouchſafe to men of meer viſible Church-intereſt, in order to bring them to an inviſible right and title, and which unregenerate men enjoy, in order to work them to a Regenerate ſtate, are their true ana proper right; as the immunities which the higheſt power grants to civil incorporations; in order to bring them to a further honour and luſtre, are their juſt inheritance. When Moſes commanded the congregation of Jacob a law, this is called their inheritance Deut. 33.4. By vertue of the grand charter from God himſelfe, who herein differenced them from all other nations. It is true, that the groſſe abuſe of civil immunities granted to incorporate bodies, may juſtly move the higheſt power to disfranchize them: but whileſt the grant remaines, the priviledge is theirs: and the like abuſes of Church-priviledges, may juſtly move Chriſt Jeſus, and hath moved him, to diſchurch a people, and take his Kingdome from among them, removing his Candleſtick from them; but whileſt his Kingdome remaines, and their light by his long ſuffering-holds, their right continues. The Regenerate make a more bleſſed uſe, but the unregenerate have an equal right. There was no difference in the right of Apoſtleſhip between Peter and Judas, how great ſoever the difference was in their reſpective improvement of it. The barren tree whileſt it hath a place in the Vineyard, is within the verge of the ſervants care, and hath right to be digged, and dung'd, as well as the fruitful. To draw towards an end, and not to hold thee longer from the work it ſelf; as to the whole that thou ſhalt finde here delivered, the great thing that I crave at thy hands is, that thoſe two great enemies to a right apprehenſion of truth, Prejudice and Reſpect of Perſons may be laid aſide, that ſo my reaſons may gaine, (which otherwiſe they will be denyed) an indiffent hearing: and that nothing may be charged as mine (upon any ſupppſed want of diſtinct explication) which I do not clearly own, and which men may have reaſon to believe that I ſhall diſclaime. For prevention of which, ſo far as may be in me, I have given in a liſt of Erratas, which I pray thee to correct before, or as thou readeſt, if it be not already done to thy hand, as in moſt CoppieS, I hope, care will be taken of thoſe that are more foule: many of which do not only deſtroy the ſenſe, which were more tolerable: but lead to a contrary ſenſe. Other ſmaller faults, meerly literal or miſpointings, or ſuch miſtakes; in a word, where that which was intended is clearly obvious, I hope I need not entreat thy candour. As for any that ſhall pleaſe to appear againſt me (as in almoſt every part of the work I know, that I have ſome of one intereſt or other that are adverſaries) I only deſire that they deale with me, as I have made it my buſineſſe to deale with others. Perſonal invectives, Sarcaſmes and Jeers, though upon the faireſt ſuppoſed advantage, falſifications, wreſtings of ſentences, induſtrious concealment of the ſtrength of arguments may poſſibly cloud an adverſary, but ſhall never advance the glory of truth; which ſtands not in need either of mens paſſion, or fraudulency, which will be found no better then his folly. And what name ſoever may be gained, where truth gaines nothing, let thoſe enjoy that look after it: I deſire not to be any ſhare in it. So far as I yet ſee (and I think I ſee much reaſon for it) I intend here to ſet down my ſtaffe, and to travel no further in this troubleſome way, reſolving not to change my purpoſe unleſſe I ſhall either be convinced by truth, and ſo ſhall manifeſt the change of my minde; or elſe ſee the truth in danger to ſuffer, which I do not yet ſee in any thing, which is publiſhed againſt me, and not anſwered by me. And in ſuch caſe I ſhall endeavour to take that way that truth may be beſt cleared, and the Reader leaſt troubled, which will be, as much as is poſſible, to examine adverſaries arguments, and decline perſonal concernments. The Lord grant, that all that is here ſpoke for truth, may be ſuccesful for thy Spiritual good! And if any thing, through miſtake, be let fall againſt it, that it may ſpeedily be diſcovered, that nothing here may be thy Spiritual detriment.
Thomas Blake.
Errata.
The Title of Chap. 5. Sect. 3. is by miſtake put on the head of the leaf to the following Section; and the title of Chap. 7. Section 16. is by like miſtake put to the two following Sections likewiſe.
Page 300. It is ſaid by inadvertancy that Circumciſion was taken up again in the Wilderneſſe, Joſh. 5.2. when indeed it was when they had paſſed Jordan and were in Canaan, I deſire that the Reader may look upon this as expunged.
Words to be blotted out. Page 94. line 14 dele to be, p. 313 l. 6. a fine, del. it, p. 385. l. 13. a fine, dele done, p. 443. l. penult. dele and. p. 461 l. 10 dele There followes. p 613 l. 5 dele know. p. 617 l. 18 dele the.
Words to be added. Page 37. line 4. adde, is not mentioned, p. 121 l. 9 are obliged. p. 164 l. 10 the minor Propoſition in a ſyllogiſme is left out, and muſt be thus ſupplyed [But men ſhort of faith which juſtifieth are Chriſtians] p. 167 l. 11. to be, p. 240 l. 30 ſpeaks ſo. p. 242 l 2 are apt. p. 305 l. 26 Let us ſo do it as. p. 314 l. 15 Theſe may, p. 345 l. 11 a fine any thing. p. 376 l. 9 a fine where no barre is put. p. 465 l 7. they little thought that, p. 481 l. ult. or Juſtification. P. 485 l. 20 and thus argue. p. 540 l. 9 he, p. 574 l. 8 a fine ſpeaks of. p. 634 l 12 have not.
Words to be changed. Page 16 line 24 r. laſt. p. 26 l. 13, 14 r. 6. p. 40 l. 15. r. Noah. p. 29. l. 24 r. of. p. 35 l. ult. uncircumciſion. p. 37 l. 6 a fine Divinity. p. 41 l. 14 unavoidably, irreſiſtibly, l. ult. wonders. p. 56 l. penult. nor, p. 69 l. 33 though he. p. 105 l. 4 a fine which as. p. 136 l. 6 a fine loſt. p 142 l. 3 meer. p. 175 l. 12 accept. p, 184 l. 16 Few. p. 193 l. 13, to p. 195 l. 8 a fine taking oft. p. 196 l. 6 load. p. 229 l. 7 a fine bereft p. 236 l. 18 years. p. 238 l. 11 leſt. p. 240 l. 26 commonly. p. 244 l. 14 were, p. 247. l. 3 a fine ſtrangely, p. 284 l. 14 that all, p 280 l 16 or produce a, p. 307 l. 10 perſiſteſt, p 341 l. 12 a fine the ſoul, p. 357 l. 19 led, p. 359 l 8 read ver. 15, p. 360 l. 6 Thoſe, p. 396 l. 6 a regenerate, p. 400 l. 10 a fine deviations, p. 416 l. 3 flowing, p 429 l. 10 a fine the, p. 430 l. 15 a fine Phariſees, p 445 l. 12 a fine ſpeak, p. 448 l. 19 is moſt, p. 449 l. 18 ſayes, p. 445 l. 21 Ilart, p. 463 l. 7 or, p. 468 l. 6 a fine deal…ng, p. 472 l. 8 juſtification, p. 525 l 3, 4. In order to our enquiry into it, this, l. 17 never, l. 23 ſcope, p. 550 l. 15 You, p. 567 l. 22 His blood, p. 570 l. 12 member, l. 22 before me, p. 573 l. 22 Tome, page 576 marg. directly, page 579 l. 6 aſcribes, p. 584 up to Ibid. nor, p 588 l. 7 older, p. 589 l. 4 leſſe, l. 5 more, p. 590 l. 19 which, page 606 line 10 a fine Travellers, page 611 l. 11 takes off the force of the Law condemning, p. 614 l. 4 a fine Then, p. 648 l. 20 wait.