A Rejoinder to Mr Drake, Part 2 · Section 4

A Rejoinder to Mr Drake · Part 2 · Section 4

p. 170Sect. 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 onelyonly 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 onelyonly 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 p. 171an Appendix to faith, but to the Goſpel. Now againe, If he meane here, by this expreſſion, It is a ſeale to our faith, onelyonly, 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 to it.

Thirdly then, There are 3 things I humbly think are to be diſtinguiſhed, concerning the Covenant; 1 The condition thereof, on mans part;2 The benefits, on Gods part.3 The tenour, which conſiſts, or reſults our of both. The word Sealing accordingly is uſed (I thinke) ſometimes, for to binde, or engage; ſometimes to confirme or ratifie, and ſometimes to convey or exhibit, which are offices of a Seal (with others) and do not a little puzzle our conceptions. Now when we ſay the Sacrament ſeals the Covenant, as ſealing is taken for confirming, aſſuring, or ratifying (which is the propereſt ſenſe thereof) it is moſt genuinely applied to the tenour of it; As it is underſtood for conveying or exhibiting, it is proper to the benefits; As it is uſed to engage or oblige, it is moſt large, and may be applied to the condition with the diſtinction (if we allow it) as mans ſeal, and not otherwiſe; for as it is Gods Seal, in none of theſe ſenſes, it ſeals the condition, God engages not hereby, to give man Faith; if he did, every Receiver ſhould have it; what he ſeals to, he performes.

p. 172Now then to come to our difference, the ground on which the Sacrament is held a Seal of Faith, or to our Faith (which termes I ſhall not diſtinguiſh for him) is uſually this, becauſe it confirmes our Faith, that which confirmes or ratifies (ſay they) is metaphorically a Seal, ſo is the Sacrament to our Faith.

For ſatisfaction; 1 I diſtinguiſh, A thing may be confirmed or ratiſied, either Formalitèr, properly and formally, or Conſequutivè, by conſequence onelyonly, and improperly in the event. It is not enough to make a thing a Seal, that it confirms any way in the event, but that it formally confirmes and ratifies. Now the Sacrament confirmes and ratifies the Covenant properly and formally, as a ſeal ſet to a writing, ratifies the tenor and purport of it, but it confirmes faith improperly, and conſequently onelyonly, to wit, it encreaſes it, as other Ordinances doe, in the exerciſe thereof, all habits being ſtrengthned by their acts, which you ſee is improper and eventual to ſealing. Whatſoever God doth properly ratifie by way of Seale, he atteſts the truth thereof, but he doth not atteſt the truth of our faith by the Sacrament, Ergo, the Sacrament is not the ſeale of Faith. Mr. Drakes anſwer to this (in Marg. p. 128.) that he doth it by conſequence, will not ſerve; for I argue, That which is common to the hypocrite with the beleever cannot atteſt the truth of a mans faith (ſignifie or aſcertaine him that he hath grace) by any conſequence that is good; But the Sacrament, is common to both; Ergo.

2 I humbly judge, The Sacraments are not Seals becauſe they confirme our faith (which is the errour) but they confirme our faith, becauſe they p. 173are Seales. As to uſe Mr. Drakes inſtance, When a bond ſealed unto me confirmes my beliefe, that the particulars ſealed ſhall be performed: The Seal to the Bond is not a Seal, becauſe it confirmes me, but I am confirmed by it, becauſe it is a ſeale; and this is onelyonly an effect it hath on me; for the Seal would be the ſame, and writing too, though I were incredulous. It is derogatory, I thinke, to ſay the Sacrament is onelyonly a metaphorical ſeal, or tropically a ſeal, which they are forced to ſay, that make it a ſeal of Faith, from the conſequent effect, of confirming faith inherent in the worthy receiver; whereas indeed it is a very proper formal ſeal to the Covenant; and thus the text Rom. 4.11. ſpeaks plaine for us; circumciſion is not ſaid to be a ſeale of faith (or that a man hath faith) for righteouſneſſe; but the Seale of the righteouſneſs of faith, which in Geneſis is phraſed, The token of the Covenant. If confirming or ſtrengthning a mans faith were enough to denominate it a ſeale; 1 Then Acts of grace ſhould be the beſt ſeales.2 Then ſhould all other Ordinances be feals too.3 Then Baptiſme ſhould be no ſeal to infants.4 And then ſhall both the Sacraments ceaſe to be Seals, when any are admitted that have not true Faith.

3 Let us conſider what faith is confirmed. Every act ſuppoſes its object, ſuch as is the object, ſuch muſt be the act; the object the Sacrament ſeals is no other, but what is in the word (for Mr. D. and I, here ſtill agree, that theſe go together.) The word ſpeaks onelyonly in general, whoſoever beleeves ſhall be ſaved; this general, neceſſarily includes its particular, ſo that the faith which is directly and immediately confirmed, is my aſſent to his truth, p. 174that if I beleeve I ſhall have Chriſt, or be juſtified and ſaved; OnelyOnly whereas a true hiſtoricall aſſent; and particular faith of evidence, are not divided, though diſtinguiſhed in the regenerate, but are one habit, men may not much ſcruple to ſay, the one is confirmed inſtead of the other. Yet as to this Point, where the whole ſtreſſe is laid upon it, it is to be conſidered, and wee are to know, that if a man would come to be aſſured of his faith (that it is ſaving) it muſt ariſe from his own examination, and experience, and it cannot be confirmed to him any otherwiſe. And as for thoſe further degrees of aſſurance (if grounded) he attains at the Sacrament, they are not conveyed to him by obſignation (there is ſome danger and weakneſſe to think ſo) but are acquired through Gods Spirit; by exerciſe of his heart at that time in the ſight of his experiences and meditation (the great buſineſſe he hath to do here) no otherwiſe then at other Ordinances, which do all agere onelyonly, virtute ſuoe ſignificationis, or by morall operation.

I ſhall end this with a plaine conſideration; a Seale ſo confirmes a Bond, as it was not confirmed before: but there is no Faith of particular evidence (that Chriſt is mine) can be confirmed by the Sacrament (I ſay, ratione obſignationis) but what is confirmed to me already by my experience, and therefore it is a mean thing, to count it onelyonly tropically a ſeale to confirme faith, when it is a ſeale formally to confirm the Covenant.

Another reaſon Mr. D. hath, more peculiar, and affected. Faith is a part of the Covenant, and the Covenant being ſealed, Faith is ſealed. For the diſcuſſing this, we all know there is mans part of the Covenant, and Gods; mans part is the Condition, p. 175which God does not ſeale to; if he did, my buſineſſe were at an end, for then all were to come hither for it; Gods part is the Promiſe, wherein he engages to give us the benefits upon this Condition. Now as Faith is our Condition, it is manifeſt it cannot be part of the Covenant which God ſeal, whereof onelyonly we ſpeak: And Mr. D. is at ſuch a loſſe p. 134. For how ſhall faith be promiſed in the Covenant, when men cannot be in Covenant (effectually) without Faith? that is, how can Faith be promiſed upon condition we doe beleeve? Let us diſtinguiſh then.

1 There is the abſolute, or conditionall Covenant; or there is the Covenant made with us, and the Covenant made with Chriſt; Faith is not given by vertue of the Covenant made with man, but it flowes from the Promiſe God hath made to Chriſt, that upon doing his work, this ſhall be his wages, To have a ſeed, a people, Iſa. 53.10. Iſa. 55.4, 5. Pſal. 2.8. that is, many ſhall beleeve in him. Now the Sacrament ſeales not the abſolute Covenant, or the everlaſting engagements between God and Chriſt; but it ſeales the conditional Covenant, or the Covenant made with man, and ſo not Faith.

2 To proceed more ſtrictly, There is the firſt Grace, and ſecond Grace. Faith as the firſt condition, and the further degrees of it. If it be pleaded, theſe further degrees comes under the conditional Promiſe: I Anſwer, For my part, I judge from whence comes the firſt Grace, from thence flows Perſeverance, by the former Texts, with Joh. 10.29. Jo. 17.9, 10. Jer. 32.40.1 Pet. 1.5. &c. that is from the abſolute Promiſe, and this makes it incorruptible ſeed, in the Doctrine whereof we are loath p. 176to looſe ſo good a ſtay at our backs; and if Perſeverance belongs to the abſolute Promiſe, the confirmation of the firſt Grace does likewiſe. In Progreſſive Grace then, there is the work it ſelfe, or an acceſſory conſideration of it, as a reward to initial; though there is not the leaſt degree of Grace, but what is wrought by the Holy Spirit, yet he does ſo ſweetly attemper his work to our Wils, that he propoſes it as the reward and fruits of our endeavors in the right uſe of the firſt ſtock he hath given us; and ſo declares, or promiſes, To him that hath it ſhall be given; Upon which promiſe there ariſes a right of the ſecond Grace to him that hath the firſt; and this Right only as to Reall Grace (to wit, that God will crown his own effectuall workings with more) is all can be ſealed in the Sacraments. To clear this a little more, Whereas wee ſpeake here of the Grace the Covenant promiſes, that is the benefits, let us know, 1. The word Sealing, we are to take for conveighing or exhibiting.2. That the grace of the promiſe is either Relative, that makes a change onelyonly as to our ſtate and relation towards God (as Juſtification, Adoption) and this is conveyed every Sacrament (ſuo modo) to the Beleever; or Reall, as theſe further degrees of Faith Love, &c. and Glory, which change the heart and perſon; and this being a phyſicall thing, cannot be conveyed by obſignation. A moral Inſtrument acts not phyſically. To ſpeake freely in this ſenſe of obſignation, the Sacrament does no more Sanctifie us, then Glorifie us; It is then a right to further Sanctification, as to glory, which is ſealed, that is, exhibited, or conveyed to us by the Sacrament; and as for the effectuall worke it ſelfe of the firſt or ſecond: Grace alike, p. 177it is the free gift of God, inſinuated in all Ordinances, through the propoſition of the object, by morall action.

To ſum up the whole Mr. D. can have here, it comes to this; whereas the Sacrament as a ſeale, conveyes and exhibits the benefits of the Covenant (to wit Relative Grace, and a right to Reall) to true Beleevers, and not elſe, the ſeale muſt be ſet to a blank (he may count) where there is no ſaving Faith, and if any are viſibly ſuch, they ought not to be admitted.

To this I anſwer 1. By way of conceſſion, as to the antecedent, which is true, and the ſenſe is only, that the Sacrament ſeales the benefits of the Covenant upon condition, or thoſe onelyonly that have the condition, have a right to the benefits of it. The man could nor be ſo cenſorious, if he had not ſome good meaning. To expreſſe this in Auſtines words, there is Sacramentum, and Res Sacramenti; panis Dominus, and Panis Domini; It is true, though all receive the Sacrament, and Panem Domini, yet none receive rem Sacramenti, and panem Dominum, but ſuch as have true ſaving faith.

But 2. By way of negation to the conſequence, It does not follow where the benefits are not exhibited, that the ſeale is ſet to a blank. For 1. The Covenant is ſealed either in regard of the tenor of it, or the benefits; though the benefits (in this ſenſe) are not ſealed (that is conveyed) yet is the tenor of the Covenant ſealed (that is, confirmed and ratified, the cheife ſenſe we contend for) to all the receivers; and there can bee no ſeale to a blank, ſo long as there is truth and writing in the Goſpel2. As the generall truth of the Covenant p. 178is ſealed to all, ſo is every mans particular intereſt ſealed according to his condition, and he is ſeriouſly to make his uſe thereof.

3 By way of further ſatisfaction, if Mr. D. will call it ſealing to a blanke, when the benefits are not, exhibited, the man may uſe what unhandſome terms he will, but I will ſay if that be all, there is no abſurdity in it. For 1. God hath commanded to baptiſe all Infants of Beleevers, and to admit all viſible Saints, (as himſelfe ſayes, p. 123.) which yet have not all the benefits exhibited, and we muſt not think the eternall Wiſdom puts us upon an abſurdity.2. The Lord Jeſus ſubmitted to the Sacraments, yet could not the benefits of remiſſion of ſins, or regeneration, be ſealed to him that never ſinned.3. Nevertheleſſe, as he was to doe this, to fulfill all righteouſneſſe; ſo are we bound ſtill to doe our duty.4. As there is Relative Grace, as remiſſion of ſin, and a right to life, exhibited to the ſound Beleever; ſo there is Relative Judgement (if I may ſo ſay) as retention of ſin, and debitum ſupplicii, a due, or deſert of death, exhibited to the unſound, which he is to apply for his Conviction and Reformation.5. If he does not, yet is the Ordinance hereby made a ſweet ſavor of Chriſt unto God, though a ſavor of death to him.

4 By way of inquity, I queſtion. 1. How Gods eſtabliſhing his Covenant by way of ſeal, does import this exhibition of the effectual benefits, to thoſe he ſeales? There may indeed be outward priviledges of the Church, neceſſarily made over hereby? but the inward benefits of the Covenant, are engaged for, or ſtipulated on Gods part to bee given only upon condition, which man may be bound p. 179to before the performance. I pray compare tha… place, from whence alone we derive this notion of ſeal. Ro. 4.11. with Gen. 17.11. One Text cals that a token, which the other cals a ſeale, and wha… one cals the righteouſneſſe of Faith, the oth cals the Covenant; The token of the Cove…nt, and ſeale of the righteouſneſſe of faith, the ſame. Now ſee verſ. 7. I will eſtabliſh my Covenant between me and thee, and thy ſeed after thee in their Generations, for an everlaſting Covenant, This ſhall be the token or ſeale thereof; But the effectuall benefits were not exhibited to the whole ſeed in their generations that were circumciſed, and therefore 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 onelyonly 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.

p. 180And 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 onelyonly 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 p. 181God 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 p. 182they 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 Churchſtate, 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 p. 183faith onelyonly 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 vaſt difference between a phyſical, and moral inſtrument; and likewiſe between what is Really and Relatively conveyed; If real judgement were phyſically conveyed by the Covenant and Sacrament, it were death but once to touch it, or but once to heare the word without faith. But it is not ſo, God forbid, we ſhould have ſuch mercileſſe thoughts of him; It is final unbeleefe onelyonly that ſhall be really damned. The truth is, both the Covenant and Seal, do ſtill hold forth life potentially to a ſinner, if he will repent, when it actually ſets death before his preſent condition; Hee is now then to deſpaire of ſinne, he is never to deſpiar of mercy upon converſion unto Chriſt.

For his next things, I ſpeak to other where; There is one paſſage onelyonly here, muſt yet be limited, it is this, The Sacrament will confirme the unworthy receivers unbeleefe. Anſw. You muſt take heed of this, by your ſerious application. p. 114Indeed I thinke the Sacrament ſeals judgement to every unregenerate man, according to the termes of the major Propoſition in this ſyllogiſme, (He that beleeves not, ſhall be damned, I beleeve not, therefore I ſhall be damned) but not, in any hand, according to the termes of the concluſion, Let every ſoule aſſure himſelfe thereof. But for the confirming his unbeleefe, that follows here onelyonly, as at the word, and prayer; A man may be unworthy, yet by Gods grace, pray, hear, and receive worthily; for while he rightly applies the word, or ſeale, according to his condition, it will be the very means, I hope, to remove his unbeleefe, and quicken him to repentance, which the Lord grant to poor ſinners.

Page 127. The Sacrament doth confirme faith, and ratifie the Covenant to faith, Ergo, it is a ſeale of faith, and to faith. Anſw. 1 The Sacrament confirmes not faith formalitèr, as I have ſaid, but onelyonly conſequutivè, as other Ordinances doe, and that is not enough to make it a ſeal.2 The Sacrament ratifies the Covenant to all, whether they have ſaving faith or no, but exhibits the benefits onelyonly upon that condition; ſo that to ſeal to faith is nothing elſe, but that it ſeals conditionally, which anſwers the whole objection. Econtra: where there is no faith to confirme, it ſeals to a blanke, as ſealing a paper without writing, &c. Anſw. Here is his conſtant errour, for the writing the Sacrament ſeales to, is not the inward Covenant in the heart, but the outwart in the Goſpel. For his Argument from the inſtitution, How can the Minister ſay, this is the blood of Chriſt, for the remiſſion of ſinne to the unworthy? Every one can reſolve, as Chriſt p. 115ſaid the ſame to Judas, whereof before.

Page 128. He hath foure things; 1 He confeſſes, God doth not atteſt our faith. I returne, But Seals are teſtimonies, and if he does not give teſtimony to our faith, he does not ſeale to it.2 He ſaies, Some reject the Covenant; This he repeats page 131 where I ſhall anſwer it.3 There is the old buſineſſe of Infants, and the diſtracted, which is fifteen times.4 The Seals may be applied before all, not to them, &c. Anſw. Ye men of Athens, I perceive that in this thing you are too ſuperſtitious. I pray ſee the ſixth Chapter of John, verſ. 53.56. Verily except you eat my fleſh, and drinke my blood you have no life in you; but whoſoever eateth, &c. hath eternal life. Theſe words cannot be meant of the Sacrament; 1 Becauſe that was not then inſtituted;And 2. Men may never eat him in the Sacrament, yet be ſaved. Now take this ſixth of John out of the Supper, that which remaines onelyonly muſt be the ſeal, and what becomes of all this dreadfulneſſe then, that is laid upon our conſciences with a bare Touch not, taſte not, handle not? Let a man only look on, he ſhall be ſure to be damned nevertheleſſe, if he eats not the fleſh, and drinkes not the blood of the Sonne of man by a true faith; and as ſure to be ſaved if he does, according to this text of St. John, alike, whether he receives, or receives not. This actual receiving then, ſerves but to affect us the more ſolemnly with our condition, and be a more ſerious obligation by the outward, to that inward eating, whereby alone we looke to be ſaved.

Page 129. He is notable, The Sacrament he counts it not a ſeale properly, but figuratively, to p. 186the Covenant it ſelfe; I pray marke it. So in the former leaf he concludes it tropically a ſeal. Well, now read but a few lines further, in the very ſame page, and he tels us, As it confirmes the Covenant, it confirmes Faith; and if this be not to ſeale in a proper formall ſenſe theologically, I know not what is. Is not this pretty? The Sacrament is not a proper, formall ſeale, but figurative, and metaphoricall; and yet if it does not ſeale in a proper, formall ſence, he knowes not what does. Mr. Drake does often tell you of my contradictions, when he onelyonly goes about to make them, but I need not tell you, he has any. To his ſubſtance I have ſpoken already.

Page 130. Nor will his inſtance of circumciſion helpe him, which was applyed to none but viſible Saints, &c.

Anſw. That is the whole Jewiſh Nation, I pray ſee Joſh. 5.3, 6, 8. and that inſtance alone, of the whole Body of Iſrael at once, when of age, without any examination, or profeſſion, but virtually onelyonly, being circumciſed, does declare, both that all Church-Members are viſible Saints, and that that alone gives a right to bee admitted.

For the ſimile that follows, I have ſpoken; and I refer you to Mr. Calvin, who pleaſes himſelfe with it, in ſhewing this ſame point, to wit, Sacramenta non definere eſſe teſtimonia gratiae Dei, licet impiis quoque porrigantur. Inſt. l. 4. c. 14. ſect. 7.

Page 131. How dare a Miniſter by word and ſeale apply the Covenant of Grace to thoſe that viſibly reject it?

Anſw. Unto this Mr. D. ſhall firſt anſwer. Mr. p. 187D. ſpeaking of Infant baptiſme, he tells us, Be their parents never ſo unworthy p. 81. Yet 1. Though they tranſgreſſe, they do not renounce the Covenant, as Turks do.2. They are Members of the viſible Church till ex communicated, p. 84. Well, now let him come to ſpeake about the Sacrament, p. 131. All who are viſibly in the ſtate of nature (ſaies he) are viſibly out of Covenant. I pray marke it, if naturall men be members of the viſible Church, how are they viſibly out of Covenant? If they are viſibly in Chriſt, how doe they viſibly reject Chriſt? And now then, upon this I will anſwer him. 1. There is a difference between diſobedience and renouncing; between a not reſolving, and reſolving not to accept of Chriſt.2. How can Mr. D. ſay any viſibly reject the Covenant of Grace, when they viſibly come to engage themſelves unto it?3. So long as the Lord ownes a people in Covenant, the Miniſter may apply the outward ſeales of it; But while men are Church-members, the Lord does own them outwardly as his people, even when they will not hearken, and will none of him, Pſal. 81.8, 11. that is plainly reject the Covenant, as to obedience, when they are ignorant, Iſa. 1.3. Hoſ. 4.6. and ſcandalous, Pſa. 106.39. with ver. 45. They went a whoring after their owne inventions, yet remembred he for them his Covenant.4. So long as men are not excommunicate, I ſee no reaſon why Chriſt may not be offered Sacramentally, as free as verbally, to worke them to repentance; for the offering a ſealed pardon in general (the generall alwaies including the particulars) and the particulars applying the ſame to ſingle perſons conditionally, whatſoever this manſurmiſes, is but the p. 188ſame. If he can ſay to all, whoſoever beleeves ſhall be ſaved, he can ſay ſo to me; unleſſe all, does not include mee; and abſolutely the Sacrament ſeales no mans intereſt, as alike vainly he imagines.5. If men doe not walke conformable to the Covenant, the denouncing the judgement of God, and the ſealing of it, ſeriouſly applyed, is the means to reforme them.6. When other meanes will not work upon them, there remains Excommunication, and let that content him.

Page 132. He does but repeate the ſame.

Page 133. He hath three things, 1. The Sacraments are Gods ſeales, as relating to Gods Covenant, and as inſtituted to ratifie the Covenant. Anſ. A good confeſſion, Then they are not Gods ſeales as relating to Faith, and as inſtituted formally to ratifie Faith: They are not ſeales of Faith for Righteouſneſſe, but they are ſeales of the righteouſneſſe of Faith, in oppoſition to Works.2. Is not Faith, and every ſaving Grace promiſed in the New Covenant, unleſſe Mr. H. will turn Pelagian? Anſ. I beleeve here Mr. Drakes other ſtudies has beguiled his Divinity; for hee may be pleaſed to know, we neither make Faith the birth of mans Free Will, nor yet to be given by vertue of the Covenant made with man, which the Sacrament ſeals, but to be Gods moſt free gift, that proceeds from election, and diſcovers the myſtery thereof.3. If the Covenant be Gods, if the Seale be Gods, and Faith promiſed in it be Gods alſo; is it not apparent, that Gods ſeale, muſt needs be Faiths ſeale alſo? Anſw. If hee count this apparent, which is a very Chaos, you may gueſſe what light to expect from him. The p. 189truth is, As faith is our condition, it is not a branch of the Covenant that God ſeales, which puzzles this man; for if it were, every man ſhould unqueſtionably come, and engage the Lord by his owne ſeale to undertake for his condition (as I have already intimated) and conſequently if God perform what he engages, every one ſhould bee ſaved.

This he ſees p. 134, 135. and is quite loſt in his very firſt particular; for while hee ſuppoſes, the Covenant promiſes initiall grace to the Elect, and the Sacrament ſeales that Covenant, and the ſeale ſecures what is in the writing (which are all his own termes) he muſt neceſſarily take upon him to judge who are reprobates, which is ſinfull to doe; or all muſt be admitted: for though men are viſibly yet in the ſtate of nature, they may be elect. Had not the man ſo much contemned me, he might have found how to diſtinguiſh between what comes from Gods undertaking with man, or the conditional boſome of the Covenant; and what comes from his undertaking with Chriſt, or the free, abſolute boſome of Election. I pray compare his third particular with this firſt, The Sacrament, he ſayes there, is for nouriſhment (and that I hope to the Elect) So p, 147. It ſeals not initiall, but progreſſive Graece; and yet here, the Covenant (he counts) promiſes initiall grace to the Elect, and the ſeal ſecures what is in the Covenant. So that ☜ what need I here to diſpute with Mr. D. when his own particulars have an opponent and defendant among themſelves, and do riſe up methinks but like the heads and horns ſtill in the Viſions, to revile, and fight with one another. I will here therefore poſe theſe two pages of Mr. Drakes with theſe p. 190Queſtions. 1. Whether it be one and the ſame Covenant he ſpeakes of there?2. How the Covenant being conditional doth promiſe abſolutely?3. How it can promiſe initial Grace? for Faith and Repentance are the condition of the Covenant, and how can faith be promiſed upon condition we have faith, or the firſt grace be given upon condition we have grace?4. What difference is there between the Covenants offer of grace, and promiſe of grace conditionally?5. How can the offer of Grace be ſaid to be ſealed, as Offer is diſtinguiſhed from Promiſe?6. Whether the Miniſter can ſeale which he pleaſe, either the Offer or Promiſe, and why he ſhould not content himſelfe to ſeale the offer, which is ſure to all preſent, rather then to ſeal the Promiſe where he may erre, ſeeing his viſible Legatees really may not bee ſuch? By theſe Queſtions happily it may appeare Mr. D. does not ſee all things.

Page 136. Christ may be given to all, or held forth in the Sacrament, though they doe not receive.

Anſw. What an unworthy ſhift is this, to bee made uſe of ſo often! As Chriſt is held forth to all Sacramentally, he is held forth to this end, to be Sacramentally eaten and drunken; Take, eate, this is my body; that is, thus taken, and eaten, it is his body, not otherwiſe: The Sacrament then gives not out Chriſt, or holds him forth Sacramentally, but to thoſe that receive it. And they all dranke of the rocke, which was Chriſt.

In the ſame page, he hath up Infants, and the diſtracted againe, which is ſixteen times, and argues from the word, As the Miniſter may not loſe by the Key of doctrine, ſuch as are to bee p. 191bound, no more may be ſeal comfort, &c. Anſw. As the Miniſter doth not onelyonly looſe, but binde in the word, ſo does he in the Sacrament; and as he neither bindes nor looſes, but conditionally in the one; no more does he ſeal comforts, or judgement (and ſo terrours) in the other. As for that onelyonly Objection againſt this conditional ſealing he hath over the leaſe, that then heathen, and the excommunicate may be admitted; I have anſwered, The word is a ſealed word onelyonly to the Church; It is apparent, the ſeal is delivered onelyonly for her uſe, Gen. 17. and therefore to be applied (by expreſſe Text, Exod. 12.28.) onelyonly to her members.

Page 137, 138. He contends without cauſe that the Sacraments are mans ſeals, which in his ſenſe that they are appointed to his uſe (in a propriety of the final cauſe) who doubts? but in that ſenſe which regards him that ſets the ſeal, as if Mr. D. ſhould make Articles with me, the ſetting his ſeal is not mine; ſo do I think ſome wiſer then Mr. D. may not judge it any thing ridiculous, to make the ſeal Gods only, and our mutual reſtipulation, (I mean the performance of it) to ariſe as the good uſe we are to make thereof. If any contend for words▪ give place.

Pag. 139. Whereas I ſay the tenour of the Goſpel is abſolutely ſealed but not our intereſt in it abſolutely; which diſtinction I deſire to have marked, becauſe our intereſt relates to the benefits, and they are ſealed (that is exhibited) only on condition; and our aſſurance can be no otherwiſe: He anſwers, This is true in the firſt branch, but falſe in the ſecond, ſince not onelyonly the tenour of the Covenant is ſealed abſolutely to the worthy p. 192receiver, but alſo his intereſt in it. Anſw. A very ſhrewd Argument; It is not, why? becauſe it is not. My reaſon I give here is, becauſe the word ſpeaks not abſolutely of any mans ſingle intereſt; He anſwers, It does by ſignes, and if any finde thoſe ſignes in himſelfe it is as good, as if he were mentioned by name. Anſw. If a mans particular intereſt depends upon theſe ſigns and marks, then is his intereſt only conditional, and muſt be ſealed as it is, which is the thing I prove. I pray conſider this plainly, when the word tels me, Faith is the condition of the Covenanant, it ſets forth what faith it is, or the true ſigns, marks, and deſcription thereof, and it is all one to ſay, If thou doſt beleeve, or if thou haſt theſe ſigns or marks. Now the Sacrament ſeals my intereſt in the benefits of the Covenant only upon the condition, that I have theſe ſigns wherein conſiſts this true faith, and not otherwiſe; But the word doth no where tell me I have theſe marks, or ſigns, and therefore the Sacrament cannot ſeal to me my intereſt but conditionally; which is ſo clear that all the clouds in Mr. D. head can never obſeure it.

And whereas in the ſame Page he ſpeaks fortunately, that a viſible intereſt is ſealed to viſible Saints. I aſſume; But Church-members are outwardly holy, or viſible Saints, therefore conſideratis conſiderandis muſt be admitted.

Page 140 to 149. He brings in the ſyllogiſme I quoted from Mr. Baxter (in Aphor. Ap.) where by the way, let me admoniſh Mr. D. to take heed of this ſelf-conceit, prejudice, and bitter ſpirit, he ſhews in thoſe By-expreſſions of his upon a man ſo precious in the hearts of moſt pious unbyaſſed p. 193Chriſtians, and of ſo eminent a worth, where he wiſhes that godly perſon, if ſo; (If ſo, ſuch is his cenſure upon my naming him under that title) by entertainment of this opinion, be not like that of the Galatians. Such converſion, is perverſion, &c. and cals for repentance, which I wiſh to that godly man, &c. It is moſt malevolently ſpoken, he ſhould have proceeded to ſuſpenſion.

The ſyllogiſme is this, whoſoever beleeves, ſhall be ſaved; But I beleeve; Ergo, I ſhall be ſaved; The minor, and concluſion, Maſter Baxter, and I, ſay, are not ſealed; but the major Mr. D. oppoſes.

And firſt he ſaies, the concluſion is ſealed, p. 141, 142. His reaſon is, becauſe the Sacrament ſeals I ſhal be ſaved in particular, which he proves at large▪ Anſw. I deny his argument; for, That I ſhall be ſaved in particular, is either conditionally or abſolutely; That I ſhall be ſaved conditionally, is in the major Propoſition, by his owne ground, The general includes the particulars, and his owne inſtances; As omnis homo eſt animal, includes tu es animal; So whoſoever beleeves, ſhall be ſaved, includes, If I beleeve, I ſhall be ſaved, and that I ſhall be ſaved only conditionally, is all the Sacrament ſeales, his owne texts likewiſe prove, Rom. 10.9. John 3.16. If thou confeſſe, If thou beleeve; ſo ſtrong is he againſt himſelfe: But that I ſhal be ſaved abſolutely, comes into the concluſion, and that the word ſayes not, nor can it be ſealed. The concluſion, I ſay, is abſolute, and thereupon he pleads. Now if that be ſealed, then not onelyonly whoſoever once receives with faith, muſt needs be certainly ſaved, which you may ſay, you ſee no p. 194hurt in, but likewiſe, he that once receives without faith, muſt needs be certainly damned, which God forbid.

As for his diſtinction, between the offer of grace, and the promiſe of grace; he weakly troubles himſelfe, for if the offer be of no other grace, but what is in the promiſe (to wit, pardon and ſalvation as he meanes) I ſay that is promiſed conditionally to all, and me in particular as well as offered.

And whereas he argues, Where the condition is performed, there the promiſe is abſolute I deny it, what is but upon ſuppoſition, is not abſolute. You may ſay, it is as good to me, as if it were abſolute, that is, it is certain; (there lyes the equivocation) but how is it certaine? not abſolutely certain, (as Election is) but conditionally certaine, for the promiſe is ſtill the ſame, and no new promiſe. He proceeds, But when I beleeve, the condition is performed; Ergo, the promiſe that I ſhall be ſaved is abſolute. Anſw. That which aſſures me of a benefit only upon condition, and does not aſſure me the condition, doth not aſſure me abſolutely of the benefit; But the Sacrament aſſures me of ſalvation only on condition I beleeve, but doth not aſſure me I beleeve (as by and by ſhall be cleared) therefore it does not aſſure me abſolutely of ſalvation.

Again, That Propoſition, that contains the Covenant is ſealed, but the major contains the Covenant, not the concluſion, therefore the major, not the concluſion is ſealed.

Let this ſuffice, Thy particular intereſt conditionally is contained in the major propoſition, promiſe, or Covenant, which is ſealed abſolutely; So p. 195I remember pleads Mr. Baxter; If others contend it is ſealed conditionally, they yet reconcile in a word; As the word Sealing ſignifies ratifying and confirming, and relates to the tenour of the Covenant; It is ſealed abſolutely, that is, as an undoubted verity. As ſealing ſignifies exhibiting, conveying, and relates to the benefits of the Covenant, It is ſealed conditionally in this ſenſe, that the benefits are conferred only upon condition.

Page 143. He undertakes the minor, Although before, page 128. he tels us, he knows none ſo ſimple as to aſſert that God doth atteſt our faith; Yet here, he is growne ſo wiſe to aſſert that God doth ſeal to this propoſition, I beleeve. And thus he argues; What the Covenant enſures the Sacrament ſeales, but the Covenant aſſures him, I beleeve. His reaſon, becauſe it gives him evidence in affording the infallible ſignes of faith. Anſw. You may ſee here how much prejudice will blinde a man. The miſtake is manifeſt, in reckoning that to the minor, which belongs to the major; for when the word ſaies, If I believe I ſhall be ſaved, it is all one with, If I receive Chriſt for righteouſneſſe, and have theſe and theſe marks, whereby it deſcribes this faith to me, all which go to the major; now the minor, or aſſumption is, But I have theſe marks, ſigns, or that true faith thus deſcribed; And this is no where affirmed to me in the word, and conſequently not ſealed. I will therefore returne his Argument; If the Word or Covenant doth not aſſure me I believe, then this minor cannot be ſealed; but this it doth not, for it no where ſaies, I have theſe marks and ſigns; Ergo. Again, If it were in the Word, it were an object of faith; but it is no object of faith. p. 196Probo. That which is ſeen, is no object of faith, for ſenſe takes away faith, 2 Cor. 5.7. and Faith is an evidence of things not ſeen, Heb. 11.1. But this minor, I believe, is an object of ſenſe, ſpiritual experience, or thing ſeen: Ergo. To illuſtrate this, ſuppoſe there are Articles granted and ſealed to a Towne upon ſuch and ſuch qualifications; If I come to plead my benefit in them as a perſon ſo qualified, I muſt bring witneſſes that will atteſt ſuch things I have done, that doe ſo qualifie me, and this is to be made out by me no otherwiſe. Now as the Articles and Seale aſſure me of ſuch advantages upon the qualification; but it is my proofe and teſtimony, evidence thoſe qualifications; ſo doth the Covenant and Sacrament aſſure me of ſalvation upon faith, but it is my own conſcience, and ſpiritual experience that muſt aſſure my faith; and therefore the Sacrament is not a ſeal of faith (to ratifie and aſſure that) but of the Covenant.

Page 144, 145, 146. He perſiſts by way of explication to this purpoſe. The marks and ſigns which the conſcience makes uſe of, to evidence the minor, is in Scripture, therefore the minor is conſequently in Scripture. Anſw. 1. That is, Becauſe the medius terminus is both in the major and the minor, therefore whatſoever proves the major, muſt prove the minor.2. In his owne termes, Though the evidence in actu ſignato be in Scripture, this is nothing, ſeeing that goes in the major Propoſition; But his Evidence in actu exercito is the buſineſſe of the minor, and that is no where, I hope, in Scripture, by his owne confeſſion.3. Whereas, in that Page (128.) before quoted, as here he puts this off with not interminis, but p. 197by conſequence; Let us ſee his conſequence. All are ſinners, therefore thou Roger art a ſinner; all muſt riſe againe, therefore thou muſt riſe againe. This is true, becauſe the one includes the other; So, whoſoever beleeves ſhall be ſaved, includes this de fide. If thon Roger beleeveſt, thou ſhalt be ſaved; but it can never include de fide, therefore thou Roger beleeveſt. He ſayes, yes, Becauſe the minor here is the concluſion in the Proſyllogiſme, to wit, He that hath theſe ſigns, beleeves; But I have theſe ſigns, Ergo, I beleeve: I anſwer contrà, Seeing the concluſion in the Proſyllogiſme is the ſame with the minor in the principall Syllogiſme, it cannot be in Scripture, or de fide, by the ſame conſequence he proves it can; for, that he hath theſe and theſe ſignes is not in Scripture; but to have theſe and theſe ſignes is all one with to beleeve; Ergo, that he beleeves is not in Scripture, or de fide, by conſequence. He that hath theſe ſigns, I ſay, is all one with, he that beleeves; and ſo his Proſyllogiſme then, comes effectually but to this, He that beleeves, beleeves; But he beleeves, ergo, he beleeves.

And whereas to illuſtrate this, he ſo elaborately demonſtrates he is a man, partly by ſence, partly by faith; firſt by a direct nct; and then by a reflect act on the ſigns of his humanity, and properties of a man, and therefore ſhall riſe again in the reſurrection; Spectatum admiſſi: When I am a man, and I beleeve, are propoſitions of equal evidence, Mr. Drakes argument ſhall carry it. He that is a man, is a man; He that beleeves, beleeves; He that is in the right, is in the right; but Mr. D. is in the right, Ergo, he is in the right.

Page 146. He raiſes an objection, The Sacrament p. 198ſuppoſes aſſurance: It ſuppoſes I beleeve, but does not evidence that I beleeve; Ergo, it is not a ſeale of Faith. Unto this he can make no ſolution. For my part, I doe neither think the Sacrament ſuppoſes aſſurance, or effectuall faith, that we muſt needs forbear to come without it. There is a generall faith and acknowledgement of the Goſpell, or Covenant of Jeſus Chriſt, as the onelyonly means to be ſaved, (I judge) pre-requiſite to adult Church-Memberſhip, and ſo to the Sacraments, which is not to the word that begets it; But as for that Saving Faith, which conſiſts in the prevailing intereſt of the heart for Chriſt, which is the condition of the Covenant (wrought not alwaies by the Word alone, but by other means with it) It may be engaged to, I ſuppoſe, before it is performed; (and thoſe engagements conduce thereunto) even as in Bonds, a man ſeales to the payment which is to be made, and he is bound before he makes it good.

There is a manifeſt difference I conceive between what is pre-requiſite to the enjoyment of the benefits of the Covenant, and what is pre-requiſite to an engagement to the condition; the condition is pre-requiſite to enjoy the benefits, but the condition is not abſolutely pre-requiſite to engage to the condition; for nothing can be abſolutely pre-requiſite to its ſelfe. A juſtifying faith then, I ſay, is required of every receiver, as pre-requiſite to enjoy the benefits, but not abſolutely prerequired to his coming and engaging to the Covenant, unleſſe the whole Congregation of Iſrael, Deut. 29. man, woman, and child, had a ſaving Faith.

I have therefore choſe (in my former book, p. 199Ed. 3.) to tender this thus, with humble ſubmiſſion; The condition of the Covenant may be conſidered in eſſe, as already wrought in us, or in fieri, as to be done or performed of us. The receiver ſeales not to his condition neceſſarily in eſſe, for children ſeale to the ſame in baptiſm, and the Ordinance is to ſtrengthen the weake that have not aſſurance, and doubt of their Faith. But he ſeales to it in fieri, agreeing to the terms of Chriſt propoſed, expecting ſalvation, if ever he have grace to perform his engagements (which he is preſently to goe about) and yeeldeth to be damned (as looking for no other,) if he continue finally in an unſound or impenitent condition, which whether he ſeales or no, is ſure however. God forbid but we ſhould endeavour to remove ſuch ſcruples at the very core, if it may be; which for ought I ſee, doe but a little ſerve to reform the bad, but doe very much help to deject many tender ſerious Chriſtians, in their more free and enlarged approaches unto Chriſt.

As for his diſcourſe that follows, p, 147 (which yet quite waves the ſtrength in hand) he is much plunged; As the Sacrament (ſaies he) is a means of grace, ſo it is a means of aſſurance; now the Sacrament is not a means of initiall Grace, but of progreſſive, &c. I pray mark it, and the concluſion that ariſes from theſe two prem ſes muſt needs be this, Ergo. the Sacrament is not a means of initial, but progreſſive aſſurance. Yet be pleaſed to look but a few lines lower, and he tels us, The Sacrament is ſometimes the means of initiall aſſurance, though ordinarily of progreſſive. This is the logick, whereto the man ſtill ſo highly pretends. I will therefore now returne upon him; p. 200As the Sacrament is a means of aſſurance, ſo is it a means of grace: But the Sacrament is ſometimes a means of initiall aſſurance; Ergo, the Sacrament, is ſometimes (if not ordinarily) a means of initiall Grace, or effectuall converſion. The major converſe is his own; the minor alſo is expreſſely his own. If theſe be true, How will he deny my concluſion? And whereas he ſpeaks ſome things well, as to the manner how the Sacrament encreaſes grace, and aſſurance; Let the judicious conſider, what hurt there can be upon ſome of his pleas, to hold that initiall Faith, Love, Repentance, Aſſurance, may be wrought by it, through the Spirit of God, as well as progreſſive? If further degrees in the ſame kind, why not the ſame kind it ſelf? Seeing we attribute nothing here operi operato, to the worke done, but gratiae operanti, and neither the one nor the other (the firſt ſeed or increaſe) is exhibited per modum obſignationis, but excited, or wrought, proponendo objectum, morali actione, & mediante ſignificatione, that is, no otherwiſe then reall Grace is both begotten and confirmed by other Ordinances.

Page 148. He is pious and healing; and it cals to my remembrance that ſuitable, and ſweet diſtinction he makes uſe of, p. 99. Want of grace, is either ſenſible, or inſenſible. Let me beſeech the tender Chriſtian not to forget this, and be diſcouraged utterly in the fight of his wants to come unto Chriſt, but rather know, the ſenſe of thy unworthineſſe, which thou makeſt a bolt to ſhut out Chriſt, ſhould be a latch to open to him; for both thy need is the greater, and his pitty the more. Thou maiſt come to the Sacrament (he tels thee here) with the Prophets feare, I am p. 201undone, yet mayest go away with this aſſurance, Thy iniquity is taken away, and ſin purged. For this, we thank him, and if a man may come as loft, Luk 19.10. and undone, then may he come while he judges and humbles himſelfe, though he is in doubt of his regeneration.

To conclude this point of ſealing; If any are willing to contend about termes, I ſhall not contend with them. For 1. If you will ſay, the Sacrament is a ſeale of faith metaphorically, as it does conſecutivè, in the effect confirm (that is increaſe) Faith, ſo as all other graces are ſealed, and all other Ordinances may bee ſaid ſeales, You may.2. If you will ſay, it is a ſeale of Faith objectivè, becauſe the main object of the Covenant is ſealed, as we uſually hold faith juſtifies; In this ſenſe, I ſhould like it, and would argue, If it be thus a ſeale of Faith, then is it not a ſeal of Experience, nor Reaſon. But the minor and concluſion aforeſaid is one of Experience, the other of Reaſon, and the major onelyonly of Faith.3. If you ſay it is a ſeale to Faith, as the condition required to the benefits; This is true, no mans intereſt is ſealed but conditionally.4. If you call it a ſeale to Faith, as a man is ſaid to ſeale to his own part (that is, engages to it) In all this you may uſe your liberty. But if you ſay it is a ſeale of Faith ſubjective, properly to confirm and ratifie Faith; or any way ſo to aſſure, or evidence Faith, that God ſhall be made to ſet his ſeale to a lye, if any come without a Saving Faith: This muſt be denyed, and rejected, and anſwered, that the Sacrament is not thus a ſeale of Faith (to wit formally, directly, properly) but of the Covenant, unto which it is ſet, as to an undoubted and immutable truth, and as a ſtanding ſeale for the Church, p. 202as firme and irrefiagable, as if it were in adamant; Againſt which, Mr. Drakes arguments become but as earthen ware, or the veſſels of a potter, wherewith, while he ſtriks at me, they break themſelves in peeces, ſo that here is ſcarce to be found in the burſting of them, ſo much as a ſhard to take fire from the hearth, or to take water withall, out of the pit.