Cases Considered and Resolved, Queries
QUERIES Upon the Malignants PETITION.
Gentlemen,
IN their Petition they ſay, that I was to preach a MonethMonth, as Probationer, and after a mutual tryal of each other, I might continue, or the Petitioners have ſome other to officiate amongſt them. To this I ſay,
1. That I never had any ſuch thing, by one or other propounded to me, to preach amongſt them as Probationer. It was onelyonly thus propounded to me; That at a full meeting, I was choſen by the honeſt and well affected of the Pariſh, to come and preach amongſt them. And I did more then twice or thrice declare to them before I came, that if they did expect any thing elſe of me, I would not come: OnelyOnly I did declare my willingneſſe, to receive any among them into Fellowſhip with us, that the Lord had taken into Fellowſhip with himſelf, and that were willing to walk in Goſpel-order.
2. I ſay, that had they propounded the buſineſs to me, as tis preſented in their Petition, I would never have come upon ſuch terms, and that upon ſeveral reaſons, which here, I ſhall omit.
3. I ſay, that they had a tryal of me all the Winter, I preached above twenty Sermons on the Lecture-nights, before this Order was granted, or deſired; therefore I know not to what purpoſe I ſhould preach among them upon tryal, when they had before-hand ſo large a tryal of me.
4. I ſay, that theſe prophane, malignant Petitioners, had neither a hand in chuſing of me, nor yet hearts to make any tryal of my miniſtry; (ſo far as I can underſtand) and therefore they may well have a black brand put upon them, as men void of common honeſty and ingenuity, in abuſing the Honourable Committee, and petitioning againſt me: When as they were neither the major part of the Pariſh, by far, nor yet was the Order of the Committee granted to them, nor did the Order of the Committee give any power, or liberty to theſe prophane malignant Petitioners, to chuſe ſome other to officiate, as they pretend; what greater diſhonour and contempt can they caſt upon the Committee, then to declare to the world, that they have given to them (that are ſo notoriouſly known for their prophaneneſs and malignancie) an Order to chuſe one to officiate amongſt them.
In their Petition they further ſay, That they have had tryal of me ever ſince your Honours Order; this is as far from truth, as the Petitioners are from being real friends to the preſent Authotity of the Nation. For tis notoriouſly known, that they uſe not to hear me, but others, whoſe malignant principles and practiſes, are moſt ſutable to their own.
Further they ſay, they cannot finde that comfort to their ſoules they hoped. Here give me leave to quere; 1. How they could have any comfort from my miniſtry, that did not attend it. 2. But grant they did, I Quere, whether their want of comfort, did not ſpring rather from their want of faith, to cloſe with the word, and to feed upon the word, and to apply the word to their own ſoules, then from any defect in my preaching? The word preached did not profit them, not being mixed with faith, in them that heard it, Heb. 4.2. Faith and the word meeting, make a happy mixture, a precious confection. When faith and the word is mingled together, then the word will be a word of power and life; then 'twil be a healing word, a quickning word, a comforting word, a ſaving word. Faith makes the ſoul fruitful; As Luther ſaith of prayer, ſo I may ſay of ſaith, it hath a kind of Omnipotency in it, 'tis able to do all things. Eſt quaedam omnipotentia precum. Tantum poſſumus, quantum credimus.faith hath Rachels eye, and Leahs womb. Where faith is wanting, mens ſouls will be like the Cypreſs, the more it is watered, the more it is withered. However that tree that is not for fruit, is for the fire, Heb. 6.8. Some ſay of King Midas, (not true, but fabulous) that he had obtained of the gods, that whatſoever he touched ſhould be turned into gold. I may truly ſay, in a ſpiritual ſenſe, what ever faith touches, it turnes it into gold, into our good. A Bee can ſuck hony out of a flower, ſo cannot a Flie do. Faith will extract abundance of comfort out of the word, and gather one contrary out of another, honey out of the rock, Deut. 32.36.
3. I quere, whether their not finding comfort by my miniſtry, did not rather ſpring from a judicial act of God, When ſhe in Seneca, was ſtricken with ſudden blindneſſe, ſhe cryed out of the light: So when God ſtrikes prophane men with ſpiritual blindneſſe, then they cry out of the Miniſter, Pſal. 119.70.rather then from any thing in my miniſtry? God, many times, puniſhes mens neglect of the means, and their diſpiſing the means, and their barrenneſs under the means, &c. by giving them up to a ſpirit of ſlumber, by ſhutting their eyes, and cloſing up their hearts, as you may ſee in that, Iſa. 6.9, 10. and he ſaid, Go and tell this people; hear ye indeed, but underſtand not, and ſee ye indeed, but perceive not; Make the heart of this people fat, and make their ears heavy, and ſhut their eyes; leſt they ſee with their eyes, and hear with their ears, and underſtand with their heart, and convert and be healed. A fat heart is a fearful plague; a fat heart is a moſt brutiſh and blockiſh heart; a heart fitted and prepared for wrath. Theſe four keyes (ſay the Rabbins) God keeps under his own girdle: 1. The key of the womb. 2. The key of the grave. 3. The key of the rain. 4. The key of the heart. He openeth and no man ſhutteth, and he ſhutteth and no man openeth.
4. I Queere, whether their not finding of comfort did not ſpring from the wickedneſs and baſeneſſe of their own hearts, Iſa. 29.13, 14. Ezek. 33, 30. - ult. Mat. 15.4, - 10. The Patient in Plutarch, complained to his Phyſitian of his Finger, when his Liver was rotten. So many complain of the Miniſter, when their hearts are rotten; they complainthey can finde no comfort, when the fault lyes in the baſeneſſe of their hearts,When men bring pride, and prejudice, and refolvedneſſe to walk after the waies of their own hearts, let the miniſter ſay what he will, (as they in Jeremiah, 44.15. - ult. which I deſire you will turn too and read) tis no wonder, that they can finde no comfort in the word. This is juſt as if the Patient ſhould cry out of the Phyſician, Oh he can finde no comfort in any thing he preſcribes him; when he is reſolved before hand, that he will rather dye then follow his preſcriptions. May not every one of theſe mens hearts ſay to him, as the heart of Apollodorus in the Kettle (foreign) 'tis I have been the cauſe of this? I judge they may, and if they will not now acknowledg it to their humiliation, they will at laſt be forc'd to acknowledg it, to their confuſion and deſtruction, in that day wherein the great ſearcher of hearts ſhall judge the ſouls of men.
5. I Quere, whether all the godly conſcientious Miniſters, of one judgement or another, in all England, would not be outed and routed, if this plea of prophane, ignorant, malignant, 1 King. 22.8.-29.and ſcandalous perſons, that they cannot finde no profit, nor no comfort by their miniſtry, be admitted, as a thing that has worth or weight in it. Without doubt, if this would carry the day againſt a godly miniſtry, 2 Chron. 36.16we ſhould hear a cry from all parts of the Nation, where ſuch men are; Oh! what ſhall we do with ſuch Preachers as theſe be? Iſa. 30.8, 9, 10, 11.we can finde no comfort, nor no profit by their miniſtry; we will have none of theſe, but we will have ſuch, as will preach pleaſing things; Lam. 2.14.we will have Common-prayer-book men, and ſuch that will adminiſter Sacraments to us, as in former good dayes, wherein their was no ſuch difference put between men and men, but all that would bring their two-pences, might come and be as welcome to the Parſon, (if not more) as any Puritan, or Round-head of them all.
6. I Quere, whether your not finding of comfort and profit by the word, did not ſpring from Satans blinding your eyes, and from his catching away the good ſeed out of your hearts. If our Goſpel be hid, 2 Cor. 4.3, 4. Satan is like the picture of the Goddeſſe, that was ſo contrived, that ſhe frown'd on men as they went into the Temple, and ſmil'd as they came out. Math. 13.19. foreign, Rapio, He took it, or ſnatch't it by force or violence.(ſaith the Apoſtle) it is hid to them that are loſt: Whom the god of this world hath blinded the minds of them which believe not, leſt the light of the glorious Goſpel of Chriſt, who is the image of God, ſhould ſhine unto them. Is it any wonder, that prophane, ignorant, ſcandalous perſons, can finde no comfort by the word, when as the Devil hath ſhut their eyes with his black hand? When he hath put a covering upon their eyes, that they can't ſee any beauty, excellency, or glory in it? Goſpel droppings have richly fallen among many, and yet like Gideons fleece they are dry, becauſe Satan has blinded them, and catched away the good ſeed that was ſowen upon them. When any one heareth the word of the Kingdom, and underſtandeth it not, then cometh the wicked one, and catches away that which was ſowen in his heart: (or rather upon his heart) this is he which received ſeed by the way ſide.
7. I Quere, whether your want of profit and comfort by the word, did not ſpring from your want of intereſt in Goſpel-conſolations.'Tis intereſt in a pardon, a Crown, an inheritance that comforts, and not the talking of them: So here. The very Heathen could not have comfort, nor quiet when they were under the rage of ſinful luſts; therefore when they knew not how to bridle them, they offered violence to nature: pulling out their own eyes, becauſe they could not look upon a woman, without luſting after her. Oh, 'tis not the hearing of Goſpel-conſolations that comforts, but the knowledg of a mans intereſt in them that cheers up the heart. Ah, where is that word to be found in all the Book of God, that does evidence comfort, (which is childrens bread) to be of right belonging to prophane, ignorant, malignant, and ſcandalous perſons, as you can't but know your ſelves to be, if conſcience be in the leaſt meaſure awakned. God hath all along in the Scripture, made a ſeperation between ſin and comfort; and how then can you expect comfort, who hold on in ſinful wayes? though love and wrath, life and death, heaven and hell, be often ſet before you. God is not prodigal of Goſpel-conſolations: they are the beſt, and ſtrongeſt Wines in Gods Cellar, and reſerved onelyonly for his beſt and deareſt friends, Iſa. 40.1.2. Comfort ye, comfort ye my people, ſaith your God, ſpeak ye comfortably to Jeruſalem, and cry unto her, that her warfare is accompliſhed, that her iniquity is pardoned, &c. The Hebrew word that is here rendred comfort, ſignifies firſt to repent, and then to comfort. And certainly, the ſweeteſt joy is from the ſowreſt teares. Tears are the Breeders of ſpiritual joy: When Hannah had wept, ſhe went away and was no more ſad. The Bee gathers the beſt honey of the bittereſt hearbs: Chriſt made the beſt wine of water. The pureſt, the ſtrongeſt, and moſt excellent joy, is made of the waters of Repentance. Ah, lay your hands upon your hearts, and tell me, whether you can look God in the face and ſay, Lord we are thine; Firſt, by Purchaſe. Secondly, we are thine by Choice. Thirdly, we are thine by Conqueſt. Fourthly, we are thine by Covenant. Fifthly, we are thine by Marriage.foreign nahhamu, nuhhamu, from foreign nahham; which ſignifies, firſt, to repent, 1 Sam. 15.35. and then to comfort, becauſe true comfort belongs only to the penitent. Divine comfort is a delicate thing, and it is not given to him, that admits any other, ſaith Bernard. Nulla verior miſeria quam falſa loetitia. Bernard. There is no truer miſery then falſe joy. Nil niſi ſanctum a ſancto Spiritu prodire poteſt. Neh. 8.10. There have been thoſe that have died under the ſtrength and power of their joy. Valde proteſtatus ſum, me nolle ſic ſatiari ab eo. Luther. I ſaid ſtatly, that God ſhould not put me off with theſe low things. I have read of one who cried out with a loud voice to Flavius Veſpaſianus, (vuſpem pilum mutare non mores) that the Wolfe might change his hair, but not his qualities. You know how to apply it. Iſai. 49.4, 5. Ah, if you are not the Lords in theſe reſpects, what Miniſter on earth hath a commiſſion to comfort you? their commiſſion is to read other Lectures to prophane, ignorant, ſcandalous perſons, &c. then thoſe of comfort and joy, as you may ſee in theſe Scriptures, (if you will but take the pains to read them) Pſal. 7.11. Pſal. 9.17. Pſal. 11.5, 6. Pſal. 37.10, 20. compared with Pſal. 75.8. Pſal. 145.20. Job 21.30. Prov. 11.5, 21, 31. compared, Prov. 12.2. Prov. 14.19. Prov. 15.29. Prov. 21.18, 27. Eccleſ. 8.13. Iſa. 11.4. Iſa. 13.11. Jer. 25.31. Ezek. 3.18, 19. Nah. 1.3. Mal. 4.3. Deut. 28.15-ult. Levit. 26.14-ult. Ah, did you but wiſely conſider the excellency of Goſpel-comforts, above all other comforts in the world, you would not wonder at Miniſters giving them forth ſo ſparingly, to prophane, ignorant, malignant, and ſcandalous perſons: For firſt, Goſpel-comforts are unutterable comforts, 1 Pet. 1.8. Phil. 4.4. Secondly, they are real, Joh. 14.27. all others are but ſeeming comforts, but painted comforts. Thirdly, they are holy comforts, Iſa. 64.5. Pſal. 138.5. they flow from a holy Spirit, and nothing can come from the Holy Spirit, but that which is holy. Fourthly, they are the greateſt and ſtrongeſt comforts, Epheſ. 6.17. few heads and hearts are able to bear them, as few heads are able to bear ſtrong wines: Fifthly, they reach to the inward man, to the ſoul, 2 Theſſ. 2.17. the noble part of man: My ſoul rejoyceth in God my Saviour. Our other comforts onelyonly reach the face, they ſinck not ſo deep as the heart. Sixtly, they are the moſt ſoul-filling, and ſoul-ſatisfying comforts, Pſal. 16. ult. Can. 2.3. other comforts cannot reach the ſoul, and therefore they can't fill, nor ſatisfie the ſoul. Seventhly, they comfort in ſaddeſt diſtreſſes, in the darkeſt night, and in the moſt ſtormie day, Pſal. 94.19. Hab. 3.17, 18. verſes. Eightly, they are everlaſting, 2 Theſſ. 2.16. The joy of the wicked is but as a glaſs, bright and brittle, and evermore in danger of breaking, but the joy of the Saints is laſting. (Aeterna erit exultatio, quae bono laetatur aeterno) Their joy laſts for ever, whoſe object remains for ever.
8. I Quaere, whether you, and men of your ſtamp (remaining under the power of your luſts) will ever ſay, that you can finde any comfort at all in any mans miniſtry, that is not a Common-prayer-book man, or one that will give you and yours the Sacraments, and laſh at the power of godlineſſe, and at the State, in preaching, and praying, &c. doubtleſſe under ſuch a mans miniſtry (were he never ſo ignorant, ſcandalous or prophane) you would plead that you found much comfort, to your ſouls, and that he was a man indeed for your money, &c. Well, if you have found no comfort, under my miniſtry, yet my comfort is, that my reward is with the Lord, and my work with my God: my comfort is, that there are many hundreds in this City, that have, and that do finde comfort, by the bleſſing and breathings of God upon my weak endeavours.
Further, in their Petition they ſay, that I am not ſo qualified to their underſtandings, as to remain any longer with them.
To this I ſay, Firſt, 'tis my joy and crown, that I am not ſo qualified, as to pleaſe and content, ignorant, prophane, malignant, ſcandalous perſons in their formality, and impiety. Remembring that he is the beſt Preacher, *Non qui aures tetigerit, ſed qui cer pupigerit. Male de me loquuntur, ſed mali, ſaith Seneca.not that tickles the ear, but that breaks the heart. 'Tis a comfort to me that I am no neerer that woe, Luk. 6.26. Woe be to you when all men ſpeak well of you. When one told Ariſtides, that he had every mans good word; ſaith he, what evil have I done, that I ſhould have every mans good word? 'Tis ſometimes more a ſhame then an honour, to have the good word of prophane, ignorant, ſcandalous perſons. Latymer in his laſt Sermon, before King Edward, ſaith, That he was glad when any objected indiſcretion againſt him in his Sermons; for by that he knew the matter was good, elſe they would ſoon have condemned that. 'Twas a notable ſaying of Salvian, *Mirum eſſet ſi hominibus loquentia de Deo verba, non placeant quibus ipſe forſitan Deus non placet, Salv.'Twere very ſtrange, (ſaith he) If I ſhould pleaſe a world of men, when God himſelf, doth not give every man content. Luther, writing to his friend, hath this paſſage, My greateſt fear is the praiſes of men, but my joy is in their reproaches and evill ſpeeches. 'Tis certain that the praiſes of men, to many, are the Baſilisks, that kill, the poyſon that deſtroyes their immortal ſouls.
2. I ſay, If the underſtandings of ignorant, malignant, prophane and ſcandalous perſons, ſhould be the rule or ſtandard, by which the abilities, or qualifications of ſuch Miniſters, that are Miniſters, not of the letter, but of the ſpirit, (as the Apoſtle ſpeaks) ſhould be meaſured and tried: 2 Cor. 3.6.doubtleſſe he that is no Witch may eaſily conclude, that there are no Miniſters in England, Jer. 5.30, 31.qualified to their underſtandings, but ſuch as are malignant, ignorant, prophane, and ſcandalous as themſelves; and ſuch without doubt would be the onelyonly qualified men to their underſtandings; as might be confirmed by a cloud of witneſſes.
3. Chriyſoſtom ſtudied not, (aures titillare, but corda pungere) to tickle the ears of his hearers, but to prick and raviſh their hearts. Prov. 11.30.Though I am not qualified, as to their underſtandings, yet (through grace) I am qualified, as to the underſtandings of thoſe, that are eminent both for piety and parts, and who have made tryal of what is in me, and what the Lord hath done for me. And though I am not ſo qualified, as to gratifie your luſts, yet tis joy and honour enough to me, that the Lord hath ſo qualified me with gifts and grace, as to make me inſtrumental, to bring in ſouls to Chriſt, and to build up ſouls in Chriſt. In the day of account it will be made manifeſt, that they have been the beſt, the wiſeſt, and ableſt Preachers, who have brought moſt ſouls to Chriſt, and provok't moſt ſouls to walk with Chriſt, foreign velokeakh. which ſignifies by art and induſtry, to catch ſouls, as Fowlers do to take birds.and cleave to Chriſt, and lift up Chriſt in this world. Through grace, I can ſay, (with bleſſed Cooper) my witneſſe is in heaven, that I have no ſuch joy, and pleaſure, as in doing the work of Chriſt, and in being ſerviceable to the honour of Chriſt, the intereſt of Chriſt, and the people of Chriſt.
4. If this plea of prophane, ignorant, malignant and ſcandalous perſons ſhould be admitted, as authentick, doubtleſſe, all the godly, They that are wiſe cannot but obſerve much of this ſpirit, upon all the prophane, ignorant, and malignant perſons in the Nation.tender conſcientious Miniſters in the Nation, that can't do as they would have them, would quickly be ejected. All the prophane, ignorant, malignant, ſcandalous perſons in the Nation, would ſoon cry out, as one man, Our Miniſters are not ſo qualified to our underſtandings, as to remain any longer with us, Ergo.
5. 'Tis to be remembred, that when the Petitioners were ſeveral times preſt by the Committee, to ſhew wherein I was not qualified for the work of the Miniſtry, The Petitioners ſeemed to be like thoſe in Matth. 22.46. that were non pluſt, by the queſtion Chriſt put to them, &c. My firſt Sermon preached before the Parliament, was on the 26. Decmb. 1648. My ſecond was preached on the 8. of October, 1650. for that great victory, the Lord of Hoſts gave our Army over the Scots Army, in a barttel at Dunbar, Sept. 3. 1650. and both are printed by their Order. Beſides my book, called, Precious Renedies againſt Satans devices; which came forth this year which ſome of them have ſeen.they all ſeemed to be dumb, and at very great loſſe, as not knowing what to anſwer; but at laſt, their malignant Champion, after much pumping gave this anſwer to the Committee, That I was not ſo qualified to their underſtandings, as to remain any longer among them; becauſe I would not give them the Sacraments, nor bury their dead; which put ſome rather upon ſmilings, then upon anſwering. But at laſt a worthy Member of that Committee, made this anſwer, That they had both heard me and ſeen me in Print, and ſo were beſt able to make a judgement of my abilities, and fitneſſe for the work of the Miniſtry, &c. For a cloſe of this branch of the Petition, I ſhall onelyonly ſay this, (being compelled thereunto by ſome) that I do believe, that I have ſpent more money at the Univerſity, and in helps to Learning, then ſeveral of theſe Petitioners are worth: (though haply I have not been ſo good a proficicient, as thoſe that have ſpent leſſe) I am a lover of the Tongues, and do, by daily experience, finde, that knowledg in the Original tongues, is no ſmall help for the underſtanding of Scripture, &c. Yet am I not kin to them, that advance and lift up acquired gifts, above the ſweet ſanctifying gifts and graces of the Spirit of Chriſt, in the ſouls of his Saints, as many have, and do to this day. But certainly Chriſt will more and mote, cloud thoſe that labour to cloud the ſhinings forth of his Spirit, in the ſouls of his ſervants. Nor yet am I kin to Licinius, who held Learning to be the Common wealths Ratsbane. Neither am I kin to thoſe, that labour might and main the overthrow of Learning, in order to their lifting up Jack Straw. 'Tis ſad, when men are not ſo ingenious, as to favour that in others, which they can't finde in themſelves.
Further, the Petitioners ſay, that I refuſe to Baptize their children, &c.
Anſw. 1. This give me leave to premiſe by the way, that tis my judgement, Gen. 17. Act. 2.38, 39. 1 Cor. 7.14. &c.(upon many grounds moving me to it) that Baptiſm is to be adminiſtred to the children of believing Parents, who walk in the order of the Goſpel; and my practiſe herein, doth anſwer to my judgement, as is well known to many.
2. But in the ſecond place, I confeſſe I have refuſed, and ſhall refuſe to Baptize the children of prophane, ignorant, malignant and ſcandalous perſons, and that upon theſe following grounds.
1. Non parentum aut majorum authoritas, ſed Dei docentis imperium, Jerom. The command of God, muſt outweigh all authority, and example of men.Becauſe I cannot finde any warrant in my commiſſion from Chriſt ſo to do. I do ſeriouſly profeſſe, that I have made a diligent ſearch and ſtrict inquiry into that commiſſion, that I have received from the Lord, for the diſpencing of holy things; and I cannot finde any thing in my commiſſion that will bear me out, in the Baptizing the children of thoſe Parents that are prophane, ignorant, malignant, ſcandalous, &c. and therefore I cannot do it, leſt I ſhould hear Chriſt and conſcience, ſounding that ſad word in my ears; Who hath required this at your hand? Iſai. 1.12.
2. Becauſe, ſuch perſons that are prophane, ignorant, malignant, Mat. 3.5, 6, 7, 8, 9.10, 11, 12. Mark. 1.4, 5. Act. 2.38, 41. Luke 3.3. Act. 13.24. Act. 8.12, 31. to the end. Act. 10.45, 46, 47, 48. Acts 18 8. Acts 22.16, 17, &c. So Pſ. 50.16, 17.ſcandalous, &c. if they were now to be baptized themſelves, ought not to be baptized, they having no right to baptiſm, as theſe Scriptures in the margent do evidence: therefore ſuch Parents cannot juſtly, upon any Scripture account, chalenge baptiſm for their children, who have no right to it themſelves. All that know any thing are not ignorant of this, that tis the Parents intereſt in the Covenant that gives the child right to baptiſm; now how prophane, ignorant, ſcandalous parents, can give their children right to baptiſm when they have no right to it themſelves, is a thing that I am no wayes able to reach; and a thing (I judg) too hard for any to prove Hoſ. 2.2, 3.
3. Becauſe, the children of Parents, whereof neither can be judged, to be a Believer, ought not to be Baptized, till the child grow up to manifeſt his own faith, as theſe Scriptures (among many others that might be produced) prove, Gen. 17.7, 8, 9. Act. 2.39, 40, 41. 1 Cor. 7.14. &c.
4. Iſa. 28.15, 18. foreign They cut a covenant with hell & death: in old time men were wont to kill and cut aſunder ſacrificed beaſts, and to paſſe between the parts divided, Gen 15.17. Jer. 34.18. The ceremony intended an imprecation, that he might be cut in pieces, as that beaſt was, who ſhould violate the covenant ſo made. The ſame rite was uſed among the heatheniſh Gentiles alſo, Rom. 14.23.Becauſe, prophane, ignorant, ſcandalous perſons, &c. are viſibly in covenant with Satan, and therefore to adminiſter baptiſm, the ſeal of the Covenant to their children, upon their accounts who are viſibly in Covenant with Satan, cannot but be a notorious prophaning of the Ordinance, therefore I dare not do it. Now that ſuch perſons are viſibly in Covenant with Satan is clear, Iſai. 28.15. Becauſe ye have ſaid, We have made a covenant with death, and with hell, are we at agreement, when the overflowing ſcourge ſhall paſſe through, it ſhall not come unto us; for we have made lyes our refuge, and under falſhood have we hid our ſelves, verſ. 18. And your covenant with death ſhall be diſanulled, and your agreement with hell ſhall not ſtand; when the overflowing ſcourge ſhall paſſe through, then ye ſhall be trodden down by it. Not that they had formally made a covenant with Satan; but their waies and courſes were ſuch, as did proclaim to the world, that they had as it were formally made a covenant with hell and death. Therefore to apply this bleſſed Ordinance to their children, who are thus inviſibly in covenant with Satan; and who are not capable thereof, through want of divine warrant, cannot (doubtleſſe) but be eſteemed a high prophaning of it.
5. Becauſe, I may not yield blind obedience, nor do any thing doubtingly, both which I ſhould do, ſhould I baptize their children, who are prophane, ignorant, ſcandalous, mockers, and ſcoffers, at God and godlineſſe, &c.
6. Becauſe, by adminiſtring that holy Ordinance to the children of prophane, ignorant, ſcandalous perſons, I ſhall make my ſelf guilty, of nouriſhing, If I partake in other mens ſins, I muſt partake in their puniſhments. Rev. 18.4. Chriſtians were wont to be of that courage, that they feared nothing but ſin. Nil niſi peccatum timeo, ſaid Chryſoſt.and cheriſhing in ſuch wicked perſons, ſuch vain opinions and conceits, that cannot but be very prejudicial to their ſouls, as that they have aright to that precious ordinance, when they have none. That God hath taken their children into covenant, as well as the children of the beſt believers in the world, when he hath not. That God is more favourable and loving to them, then indeed he is: And that their caſe is not ſo bad as ſome would make it, &c. All which opinions and conceits (with many more of the ſame ſtamp that might be named) cannot but prove many wayes prejudicial to mens immortal ſouls.
I ſhall forbear the laying down any more reaſons, why I have not, nor ſhall not baptize their children, who are prophane, ignorant, malignant, ſcandalous, mockers, and ſcoffers at God and godlineſſe; judging that theſe may be ſufficient, to ſatisfie all intelligent men.
Further, theſe Petitioners ſay, that I will not give them the Lords Supper.
Anſw. Though I do give the Lords Supper to thoſe to whom of right it belonges, yet I cannot, I dare not give it to prophane, ignorant, malignant, ſcandalous perſons. I had, with Calvin, rather dye, then that this hand of mine ſhould give the things of God to the contemners of God. 2 Cor. 6.14. ult. Phil. 32. Mat. 15.26. 1 Cor. 5.12, 13. Rev. 22.15, 21, 27. It is worſe to admit a man openly polluted with ſins, then a man bodily poſſeſſed with Devils, Chryſoſt. The Thurians had a law, that whoſoever went about to aboliſh an old law ſhould preſent himſelf with a rope about his neck, before the people; that if his invention was not approved, he might preſently be ſtrangled. You know how to apply it. 1 Cor. 11.27, 28, 29, 30. Rev. 2.12, 13, 14, 15, 16. 1 Cor. 10.3, 4, 5, 6, 7, 8, 9, 21, 22. compared, Nehem. 13.18, 19.And with Chryſoſtom, I had rather give my life to a murderer, then Chriſts body to an unworthy receiver. And had rather to ſuffer my own blood to be poured out like water, then to tender Chriſts bleſſed blood to any baſe liver, and that upon theſe following grounds.
1. Becauſe, ſuch perſons are excluded by the word of God, from communion with Believers in that glorious Ordinance, as the Scriptures in the margent do evidence.
2. Not onelyonly the Scriptures, but the very Epiſcopal Rubrick, for the adminiſtration of the Communion, dos exclude, and ſhut out ſuch perſons from the ſupper of the Lord, in theſe words, They that intended to partake of the holy Communion, ſhould ſignifie their names afore to the Curat and if any of thoſe be an open and notorious evil liver, ſo that the Congregation is offended; or have done any wrong to his neighbour by word or deed, the Curat having knowledg, ſhall call him and advertiſe him in any wiſe, not to preſume to the Lords table, until he hath openly declared himſelf, to have truely repented, and amended his former naughty life, that the congregation may thereby be ſatisfied, &c. As for the Presbyterial way, you all know, that by their Directory, and lawes annexed, they muſt not receive any to the Communion that are ignorant, ſcandalous or prophane in their converſation. So that the ſumme of what hath been ſaid is this, that by the lawes of God, and by the lawes of Epiſcopacy, and by the lawes of Presbyterie, prophane, ignorant, and ſcandalous perſons are to be excluded from the Supper of the Lord. Ergo.
3. Becauſe, the admitting of ſuch that are prophane, ignorant, ſcandalous, or that are ſcoffers, and mockers of all goodneſſe, &c. to the Supper of the Lord, is the ready way to turn the Houſe of God into a den of theeves; and to bring a dreadful doom, both upon conſenters, and preſumers, as the Scriptures in the margent will make good. Not onelyonly the lack of the word and Sacraments, (ſaith Bilſon) but the abuſe of either greatly hazards the weal of the whole Church. If prophane ones be allowed to defile the myſteries and aſſemblies of the faithfull, and holy things be caſt to doggs, Matth. 7.6.it will procure a dreadfull doom, as well to conſentaries as preſumers. Ergo,
4. Becauſe there are many horrid ſins in their coming to the Supper of the Lord.
1 There is horrid pride, Yet pride cannot climb ſo high, but juſtice will ſit above her.elſe no man in his wickedneſſe would preſume to taſt of the Tree of Life.
2 There is Rebellion and Treaſon againſt the Crowne and Dingity of Chriſt. Their hands and lips adore him, as Judas his did, but their hearts and lives abhor him.
3 There is theft and ſacriledge, Poſſidonius reports, that all that took the gold of Tholoſſe, periſhed in the poſſeſſion of it. Apply it. They may ſay with Henry the 7th, the cup of life is made my death.if the taking away of the Communion Cup or Cloath, &c. be ſuch horrible theft and ſacriledge, ſurely, it is far greater theft and ſacriledge to take that bread and wine that is ſet apart, and ſanctified by the Lord himſelfe, for a holy uſe.
4 There is murther in the cruelleſt manner that can be; for they kill two at once, Chriſt, and their own ſouls, 1 Cor. 11.27.29. compared.
'Twas wickedneſſe in Julian to throw his blood in the face of Chriſt; but for a wicked Communicant to take Chriſts own blood (as it were from his heart) and throw it into the face of Chriſt, is moſt abominable and damnable.
5. A gracious ſoul may ſay, not only (Credo vitam aeternam & edo vitamaeternam) I believe life eternall, but I receive life eternall.They want thoſe qualifications that ſhould fit them for this glorious Ordinance. As,
1 Experimentall knowledge.
2 Faith, without which they cannot ſee Chriſt, nor receive Chriſt, nor feed upon Chriſt, nor apply Chriſt, nor ſeale to Chriſt.
3 Repentance from dead works.
4 New obedience.
5 Love to Chriſt and his Children.
6 Holy thankfulneſſe.
7 A ſpirituall Appetite. All which are abſolutely neceſſary to fit ſouls for the Lords Supper, Ergo.
6. Becauſe ſuch as are prophane, ſcandalous, ſcoffers, and mockers, Read theſe Scriptures. Prov. 4.14, 15, 16. Epheſ. 5.14. 1 Cor. 5.9, 10, 11. 2 Tim 3.1, 2, 3, 4, 5. The Heathen could ſay (Qui aequo animo malis immiſcetur, malus eſt) He that is well contented to keep company wth thoſe that are naught, is himſelf made naught. Euſeb. lib. 3. c. 25. 1 Cor. 5. 1 Tim. 1.19, 20. Mat. 18.15, 16, 17, 18. 2 Theſſ. 3.6. 1 Tim. 6.3, 4, 5.&c. are not fit for civil ſociety, how much leſſe fit are they then for Religious ſocieties? Men that love but their names and credits in the world will ſhun the ſociety of ſuch vain perſons; how much more then, ſhould men that love their Chriſt, and that love their precious ſouls, ſhun ſuch ſociety? Look as ſhelves and ſands do endanger the Sea-man, and as weeds endanger the corne, and bad humours, the blood, and an infected houſe, the neighbourhood: So does the ſociety of evill men, endanger good men. One ſaid, As oft as I have been among wicked men, I returned home leſſe a man then I was before. Men that keep ill company, are like thoſe that walk in the ſun, tanned inſenſibly. Euſebius reports of John the Evangeliſt, that he would not ſuffer Cerinibus the Heretick in the ſame Bath with him, leſt ſome judgement ſhould abide them both. You may eaſily apply it to the point in hand.
7. Becauſe ſuch perſons as are prophane, ſcandalous, and wicked, &c. if they were in the Church, they are by the word of God to be Excommunicated, and cut off from viſible union and communion with Chriſt and his Church; therefore they are not to be admitted to the priviledges of the Church. That wickedneſſe that is a ſufficient ground for the caſting them out if they were in, is a ſufficient ground to keep them out from polluting the glorious Ordinance of the Lord.
8. Mat. 26.27, 28, 29. 1 Cor. 10.16, 17, &c. Mat. 3.12.Becauſe the Supper of the Lord is a Feaſt inſtituted by Chriſt only for his friends and children, for thoſe that have received ſpirituall life from him, and that have union and communion with him. But prophane, ignorant, malignant, ſcandalous perſons, Luke 15 8. 1 Cor. 5.6, 7.are chaffe which the fan flings out of the floor. They be as dirt and duſt which the beſome ſweeps out of the houſe. They be as leaven, which if let alone, ſo wres the whole lump, and therefore muſt be purged out. They be as thorns and briers which muſt not ſtand in the middeſt of the corne, Heb. 6.8. Rom. 3.13. Mat. 3.7.but muſt be ſtub'd up and burned. They be as open Sepulchres, out of which proceeds nothing but noyſome ſavours. Acts 28.3, 4, 5.They be as Vipers, which muſt be ſhook off, as Paul ſhook off the Viper that faſtned upon his hand. They be as ravenous wolves, which every carefull, John 10.12.watchfull ſhepheard muſt keep out of his fold. They be as ſwine, that will trample the choiceſt pearls under their feet, Matth. 7.6.if they ſhould be caſt before them; therefore Miniſters muſt not hang Goſpel-pearls in ſuch ſwines ſnouts, The Table of the Lord (ſaith Chryſoſtome) is that whereon the (bleſſed) carkaſſe is laid; we muſt not ſuffer chattering Jaies to come thereunto, for only high-flying Eagles are to feed thereupon.nor caſt them under ſuch ſwines feet. The fouler the cheſt is, the more unfit it is to have a fair and precious Garment put therein; and the filthier the ſoule is, the unfiter it is to receive in this holy Sacrament. I have read of a Jewel, that being put into a dead mans mouth, loſeth all its vertue. Such a Jewell is the Supper of the Lord, it looſeth its vertue when 'tis put in prophane, ignorant, ſcandalous perſons mouths, who are dead God-wards, and dead Heaven-wards, and dead Holyneſſe-wards, and dead Chriſt-wards.
Laſtly, theſe Petitioners ſay, That I will not bury their dead.
To this I ſhall give this ſhort Anſwer, That if they mean that I would bury their dead after the old faſhion, Matth. 8.22. Nay, 'tis known to hundreds, that 'tis my practice, after the dead is buryed, to preach to the people that are met upon that occaſion (if ſo deſired) many grounds moving me thereunto.I confeſſe it, and ſhall only ſay, that 'tis moſt proper for the dead to bury the dead, as Chriſt ſpeaks; my work being to Preach the Goſpel. But if by burying their dead, they mean, that I wil not accompany their Corps to the grave, being the laſt office of love that can be performed to the deceaſed perſon, 'tis notorious falſe; all that know any thing of the Scripture, can't but know that there is nothing in all the Book of God that will bear a Miniſter out to bury the dead, as prophane, ignorant, ſcandalous perſons, would have them buried; and therefore I don't, and I hope I ſhall never be ſo far left of God, as to conform to the ſuperſtitious deſires and cuſtoms of vain men.
Reader, for a cloſe, thou mayeſt take notice, That though I was ready to give in the fore-named Arguments, Greater reſpect the Honourable Committee could not caſt upon me, nor greater contempt upon the prophane malignant Petitioners, then not to put me to anſwer to the things objected againſt mee. One of theſe prophane malignant Petitioners objected to me, Judas his receiving the Supper of the Lord, which I diſproved, & yet this vain; perſon (as I have been inform'd) boaſted of victory. John 13.30. Hilar Durand. Piſcator, Beza, &c. compare Mat. 26. and Mark. 14. together, and you ſhall find that neither of them doaffirm that Judas was at the Lords Supper, therefore we have no ground to beleeve that Judas was at that bleſſed Supper. Luke 22.19, 20. Mat. 26.26, 27, 28, 29.in anſwer to the objections made by the Prophane Malignants, in their Petition againſt me. Yet the Committee in their wiſdomes (it ſeems) did not judge it meet ſo much as to ask me a reaſon, why I did not Baptize their Children, give them the Lords Supper, and bury their dead: they well knowing, that there is nothing more ordinary, then for thoſe to be bauling and crying out for Ordinances, that have no right to them: And that if upon the non giving of the Ordinances to ſuch prophane perſons, they ſhould eject Miniſters out of their places, they ſhould quickly eject all thoſe in the Nation, that are moſt tender of the honour of Chriſt, and that have been ſome of their beſt friends in the worſt times.
Before I give the Councel intended to the Petitioners, I judge it uſefull (in ſeverall reſpects) to batter downe that which moſt prophane, ignorant, malignant, ſcandalous perſons doe count their ſtrong hold, or their greateſt Argument to prove it lawfull for them to receive the Supper of the Lord, notwithſtanding their prophaneneſſe and wickedneſſe; and that is, That Judas was admitted to the Lords Supper, and that they are not worſe then Judas, no nor yet ſo bad, Ergo.
Now for the caſting downe of this their (imagined) ſtrong hold, for the diſpatching this their firſt born, this their Goliah, conſider with me theſe following things.
1. The Holy Ghoſt by the Evangeliſt John, doth punctually, and expreſly tell us, that Judas went out immediately after the ſop. That this ſop was no part of the Sacramentall Supper, both Fathers and School-men doe agree, and many others in our own time, who are men of great piety and parts, Ergo.
Did I know any thing of weight that could be objected againſt this Argument, I would be ſo faithfull as to give an anſwer to it, as the Lord ſhould inable me to doe, but I know nothing that ha's that ſtrength in it, as to weaken the truth aſſerted.
2. Thoſe to whom Chriſt gave the Sacrament, he ſaith without exception, This is my body which is given for you; this is the cup of the new Teſtament, in my blood, which is ſhed for you; and I will not drinke henceforth of the fruit of the Vine, untill that day I drinke it new with you in my Fathers Kingdome. Now I would willingly know, Were hypocrites, and reprobates known to us, we ought to ſhut the door againſt them, and will Chriſt open it? ſurely no.how this can in the leaſt meaſure ſtand with the wiſdom, holineſs, juſtice, righteouſneſs, innocency, and integrety of Chriſt, to ſay this, and promiſe this to Judas, whom he knew to be an hypocrite, reprobate, a devil, as himſelf calls him? Joh. 6.70, 71. chap. 13.10, 11. If this be not to make Chriſt a falſe witneſſe, a lyer, a deceiver, &c. I know not any thing.
3. 'Tis as clear as the Sun, (from that 22. of Luke 28, 29, 30.) that thoſe to whom Chriſt gave the Sacrament, were ſuch as did continue with him in his temptations, Matth. 26.24. Mark 14.21. Joh. 6.70. Act. 1.25. 1 Cor. 6.2, 3.and ſuch as Chriſt did appoint to them a kingdom, and ſuch as ſhould ſet upon Thrones, &c. Now are there any ſo vain and fooliſh, as to ſay, that Judas did continue with him in his temptations? Or, that Chriſt did appoint to him any other kingdom, then a kingdome of darkneſſe? Or, that he ſhall ſet on a Throne to judge others, who ſhall at laſt be judged as a Devil?
4. Quod non actibus, ſed finibus penſantur officia. Duties are eſteemed not by their acts, but by their ends.Judas was no wayes capable of any of thoſe noble ends and glorious uſes, for which the Lord Jeſus appointed this Sacrament; he having no real love to Chriſt, no experimental knowledge of Chriſt, no faith to diſcern Chriſt, to apply Chriſt, to feed upon Chriſt, to ſeal to Chriſt, &c. How could this Ordinance ſtrengthen grace in his heart, who was wholly void of grace? How could this Ordinance confirm him in the love of God, who was at that very time under the greateſt wrath of God? Maximilians Motto, was Tene menſuram, & reſpice finem.How could this Ordinance ſeal up to him the pardon of his ſins, who notwithſtanding all the hell fire, that Chriſt caſt in his face, yet would hold on in his ſins, and rather betray Chriſt into the hands of his enemies, and his own ſoul into the hand of Satan, then ceaſe from doing wickedly, &c. That little wiſdom that is in man, will work him to forbear his work, and ſuſpend his act, Coloſſ. 2.3.where he ſees his end will fail. And will not thoſe treaſures of wiſdome that be in the Lord Jeſus, much more work him to ſuſpend his work, where he ſees plainly and cleerly that his end will fail him? (as in the caſe of Judas) ſurely it will.
5. Conſider ſeriouſly, whether it be in any degree probable, that Jeſus Chriſt would give his blood to Judas, John 17.9.and yet not ſo much as lift up a prayer for Judas; that Chriſt would do the greater thing for Judas, Sanguis Chriſti, clavis coeli. Chriſts blood is heavens key. And ſo Judas would have found had Chriſt given it to him.and yet not doe the leſſer; that he ſhould give his blood to Judas, and yet not ſpend a little of his breath, to ſave Judas from wallowing in his blood for ever. Among men, it would argue the greateſt weakneſſe that could be, to deny the leaſt favour, where they have ſhewed the greateſt favour, &c.
Well, but if for argument ſake we ſhould grant, that Judas did receive the Lords Supper, it will not from thence follow, that tis lawful for thoſe that are openly prophane, wicked, ſcandalous, and malignant to receive it, and that upon theſe following grounds.
Reaſon 1. Secreta mea mecum. My ſecret is with my ſelf, is an Hebrew Proverb. We are not to look to mens hearts, but to their lives and converſations, and according as they are good or bad ſo to proceed.For that Judas was a cloſe hypocrites and carried his ſin ſo ſecretly, that nothing appeared openly againſt him, for Chriſt yet to refuſe him. Hypocriſie is ſpun of a fine thred, and not eaſily diſcerned, Matth. 26.21, 22. And as they did eat, he ſaid, Verily I ſay unto you, that one of you ſhall betray me: And they were exceeding ſorrowful, and began every one of them to ſay unto him, Lord is it I? Sincere hearts, are more jealous of themſelves then of others; and will rather judge a thouſand hypocrites to be Saints, then one Saint to be an hypocrite.
Reaſon 2. Becauſe Judas was a member of the Church, and had done nothing openly that could caſt him out; and by vertue of this memberſhip, he might juſtly claim it as his due, he being called into fellowſhip by Chriſt himſelf. Now what advantage is this, to ſuch open prophane wicked perſons, as (de jure) ought and (de facto) are excluded from the Lords Supper, as I have before cleerly and fully proved.
Reaſon 3. Judas, as Tertullian thinks, was pretty honeſt till he carried the bag. (It is hard to be in office, and not to put conſcience out of office) Several other Writers were of Tertullians opinion concerning Judas, Iſa. 50.1, 2. Prov. 28.21. Cato hits M. Caelius in the teeth with this baſeneſſe, that for a morſel of bread, hee would ſell either his tongue, or his ſilence. Iſa 53.2, 3. Act. 5.30, 31. Rom. 8.34. Epheſ. 1.20, 21, 22, 23. Prov. 15.21. Matth. 27.3, 4, 5. Prov. 30.20.Becauſe, in reſpect of wickedneſſe and all prophaneſſe, they go beyond Judas, Judas was no drunkard, ſwearer, mocker, ſcoffer, he did not ſin openly, and glory in his ſin. He did not by any open way of wickedneſſe, ſad and quench Chriſt his Spirit, or Diſciples: he was ſo far from giving any ſcandall, or offence to his fellow-Diſciples, that when Chriſt told them, one of you ſhall betray me, they were all jealous of themſelves, none of them were jealous of Judas; And they began every one of them to ſay unto him, Lord, is it I? Judas betrayed Chriſt for thirty pieces of ſilver, but open prophane wicked perſons, they betray Chriſt, his word, his people, and their own ſouls for a thing of naught. They will tranſgreſſe for a morſel of bread, (as Solomon ſpeaks) for a trifle. They will fell the greateſt and the choiceſt things dogcheap, even at the pooreſt and the loweſt rate, that the world, or the god of this world ſhall bid. Judas betrayed Chriſt once, and open prophane wicked perſons, by their open treaſons and tranſgreſſions, do oftentimes in a day betray the Crown, Scepter, and dignity of King Jeſus. Judas plotted treaſon againſt Chriſt when he was in a low afflicted, deſpiſed condition; but ſuch as are openly prophane, and wicked, they plot and act treaſon againſt Chriſt, now he is exalted, crowned, and ſet down at the right-hand of God, in that glory and Majeſty, that can neither be conceived nor expreſſed by any mortal creature. Judas betraies Chriſt, and is ſtruck with dreadful horror and terror, but ſuch as are openly wicked, they betray Chriſt, and yet joy in their tranſgreſſions, which are as ſo many treaſons againſt Chriſt. Judas betrayes Chriſt, and yet juſtifies the innocency of Chriſt, he repents and confeſſeth his ſin; but ſuch as are openly wicked, proceed from evil to evil, and yet with the harlot, they wipe their mouthes, and ſay, What evil have we done?
Reaſ. 4. Becauſe, Had Chriſt, as a God and ſearcher of the heart, kept out Judas from the Paſſover, becauſe he knew his heart was naught, he had left us a pattern to eject ſuch as the Church ſhould be jealous of, that their hearts are not right before the Lord, when there is nothing detected.Chriſt gave the bleſſed Sacrament Miniſterially, as he was man, leaving them a pattern to walk by that ſhould come after him; and ſuch was the carriage of Chriſt toward Judas all along. Chriſt did not act toward Judas as he was an all-ſeeing God, nor as he was the heart-maker, the heart-ſearcher, the heart-obſerver, the heart-diſcoverer, but he acted towards him miniſterially. Neither do I ſee how it could ſtand with the holineſſe, juſtice, faithfulneſſe, and wiſdom of Chriſt, to give that holy Ordinance to Judas, whom he knew (as he was God) to be ſuch a dog, a devil, conſidering how he had bound all his ſervants from caſting pearls before ſwine. To affirm that Chriſt gave the Sacrament to Judas, as he was God, what is this, but to make Chriſts practiſe, fight againſt his own precepts? which for any to do, is, doubtleſſe, blaſphemy in the higheſt degree.
And now I appeal to the conſciences of all prophane, wicked, malignant perſons, whether they were not better a thouſand times, to be ſhut out from this glorious Ordinance of the Lords Supper, (till the Lord ſhall in mercy, if it be his good pleaſure, fit them for it) then to think to get in at this door, by making Judas the Porter.
I ſhall now adreſſe my ſelf, to give ſome good counſel to the Petitioners, and ſo conclude.