A Rejoinder to Mr Drake, Part 1 · Section 3
Sect. 3 MY text or ground being cleared, we come to the ſtate, or meaning of my queſtion.
P. 12. For the managing his cauſe, Mr. Humphrey premiſes, That in the Church God hath ſet up his Ordinances, of the Word, and Sacrament: Of theſe Ordinances ſome are capable, and ſome uncapable; Thoſe that are uncapable, are either ſo by nature, (as Infants, and diſtracted perſons) or the Excommunicate, and no others, &c.
Before I paſſe, for the fuller opening this, I muſt deſire you to conſider theſe particulars;
1. I ſay Within the Church, in oppoſition to Heathen, becauſe it is Church-memberſhip (limited only with this capacity) I hold, that give; our right to this Ordinance, as other outward privileges. The Sacraments may be conſidered Preciſe, preciſely in themſelves, and it is Church-memberſhip, I ſay, or an external Covenant relation, that ſuffices to the validity thereof; or Complexè, complexly, with the intire fruits and benefits of the Covenant, and ſo indeed there is no leſſe than a juſtifying faith required for the obtaining of them. Our queſtion, truly, is not concerning what is neceſſary in order to other ends to the Receiver, that he may be ſaved, (ſo final perſeverance is neceſſary) but what is neceſſarily antecedent to the external Sacrament. And between theſe two, A Covenant relation viſible, and truth of Grace, which is inviſible, there is no middle thing in the Scripture enjoyn'd for the rule of our admiſſion. A viſible member of the Church, and a member of the viſible Church are but the ſame.
2. I explain thoſe that are uncapable in the firſt ſenſe, in ſaying, by nature, and, that can diſcern no meaning hereof; (as I have added) which I do cleerly to diſtinguiſh, Infants, the diſtracted, and natural fools, from the barely ignorant of age, who are capable to learn, and having the preſent means of knowledge, if it be not ſufficient herein for their edifying, it is meerly their own fault, and upon their own account. And there are two plain reaſons for the diſtinguiſhing of theſe, as to this Ordinance, wherein the body of the Lord is to be diſcerned; Firſt, Becauſe this very diſcerning cannot be the duty of the former, who are naturally uncapable, it being an undeniable rule thus far, Nemo tenetur ad impoſſibile. And Secondly, Becauſe ſignes cannot work upon the un-intelligent (which they wholly are) to receive any Real effect by them. It is otherwiſe with the latter; for, 1. It is their duty both to get knowledge, and to come. 2. They have an underſtanding capacity, that they may be wronght upon by it, and if they be not, it is their ſin. Theſe reaſons I may tell Mr. Drake, are ſo ordinary and ſolid, that they will be as two gravel ſtones in the teeth of his arguments, while he champs upon them.
3. For the uncapable in the ſecond ſenſe, (which word is not ſo proper here, but you may excuſe it) The Excomminicate, I do humbly allow two ſorts of them; ipſo jure, or De facto. The Excommunicate de facto, are ſuch who are both convicted, and have legally ſentence paſſed on them. The Excommunicate ipſo jure, I count, All ſuch, though not juridically ſentenc'd, whoſe crimes are open, notoriouſly offenſive, and actual, ſo that there needs no proceeding ſecundum allegata & probata, while the conviction is manifeſt, and they can plead no repentance. If you will not allow me my terms, I pray abate none of my ſenſe, and I care not. Such was the uncleanneſſe of Zimri and Coſby, perſons ſtark ſtaring drunk, as he mentions; Such are Inceſtuous Marriages; Thoſe that come newly reaking out of open enormities; Such I think are any that ſhall publickly renounce Chriſt, or ſay they won't believe in him; And it may be thoſe, who being in not orious malice, will not forgive, but profeſſe their obſtinacy. Upon this account only, I am apt to take it, Our Church hath held ſuch might be kept back by the Miniſter, when he ſaw it fit in his conſcience, to do good by it; that is, if the ſhame were like to move them to repentance, ſatisfie the godly, and be a good example unto others. Otherwiſe I do not hold the Miniſter or Church is always bound to take cognizance hereof, for what has been ſhewn already ſo plainly in the pattern of Chriſt, And this I ſpeak, 1. To intimate a difference between thoſe that are excommunicable upon trial, which the un-convict may be; and the ipſo jute excommunicate, that are convict, not ſentenced. For ſo long as the caſe is dubitable, & needs diſquiſition, 1. We are to encline on charities ſide.2. We cannot act in faith to turn them away.3. To ſay you do not deny their right (de jure, as members,) yet de facto ſuſpend them, ſeems to me a wrong, and a flaw to be made up.2. To ſhew my ſelf reducible at the leaſt beck of the Church, ſo long as ſhe forbears to ſet up her threſholds with Gods threſholds, and her posts with Gods posts. And here I muſt complain of my oppoſer, Was not theſe words (unleſſe excommunicate ipſo jure, or de facto) p. 24. in all three Editions? and why then does he ſo overly and contemptibly bring an odium on me, by being willing not to ſee, or underſtand them? Truly this is a very wrong; for while he takes things ſtill in the worſt interpretation, he uſes my book like another Hanun, He cuts off the half of the beard, and its carments in the middle. ſo ſends away the poor thing bare, and greatly aſhamed.
For thoſe that are capable, I conſider this capacity in regard of the Church or Miniſters Admiſſion, and this I undertake, or in regard of the receivers own comming, which is more queſtionable. In fine, the ſum and ſcope of my opinion came to this; As for the Receivers part, I durſt not be too forward to determine; Let every man look well what he has to do; But as to the Church or Miniſter, I held, and do hold, that all Church-members that are neither Unintelligent, or Excommunicate, ought freely to be admitted to this Ordinance; Some caſes in ſpiritual, and temporal prudence, being conſidered.
Againſt this poſition of mine, he has ſome 5. exceptions, which I will note, and anſwer in their order.
The firſt is, That Infants and the diſtracted, as deaf perſons, are to come unto the Word, therefore they are not uncapable of the Ordinances, p. 13, 14.
Anſ. For the deaf he ſpeaks miraculouſly well. For Infants, without queſtion, it were better they were kept at home, than to diſturb the Church, but only for the ſake of them that tend them. His texts Deut. 29. &c. are good to prove their convenanting by their Parents in baptiſm, where there is only a paſſive reception, and the benefits relative; but as to the ordinance of hearing, it muſt be actual, and they are uncapable of any Real work by it. So that for converſion (if he was out of his charm) which is of unwilling to be made willing, in ſuch a paſſive ſenſe of his, (ſpeaking of it, Really, not Relatively) as to be wrought on the untelligible, I think himſelf will diſlike, when he hath better thought of it. For the diſtracted, if he will needs have them come too, I would wiſh him to Preach over his book to them; but to take heed of tender conſciences, leſt it make them ſo. And now whereas he doubts not, but the judicious will eaſily reach him, it is very likely the height of his underſtanding herein, may be taken, without a Iacobs ſtaff.
His ſecond is, That Infants and the diſtracted are as capable of the Sacrament, as the ignorant are, though of age. We will take this in his own terms. Next for the Lords Supper, I ask Mr. Humphreys, why are Infants capable of Baptiſm, and not of the Lords Supper? If he ſay becauſe they cannot examine themſelves, nor diſcern the Lords body, &c. Then I anſwer, No more can groſly ignorant perſons, &c.
Anſ. Sir, you muſt excuſe me, I ſhall not anſwer you altogether ſo, but 1. Becauſe Infants are naturally uncapable: In Baptiſm there is required onelyonly a paſſive, but in the Supper an actual reception.2. Becauſe it is not their duty to examine themſelves, and diſcern the Lords body; Let members of age be never ſo groſſy ignorant (& not Ideots) they are bound to get knowledge, examine themſelves, and be fit for receiving, and ſo come worthily, though not unworthily; but Infants are not bound to be fit for receiving, to know, diſcern, or ſo to come at all. And this I dare ſay is ſuch an anſwer as will put him quite out.3. Becauſe ſigns cannot work really upon the un-intelligent; Relative grace is convey'd to Infants, ſuo modo by Baptiſm, but Real grace cannot be wrought by any Ordinance, upon thoſe that can diſcern no meaning of them, which yet is here, as at the word, prayer, &c. required of us, that it ſhould be wrought and acted in us. I would have ſome men know, the Corinths ſin of not diſcerning the Lords body, was more of careleſſeneſſe or profaneneſſe, than bare ignorance. There is as much difference between Infants and Ignorants, as between a Do not, and a Cannot; If the one does not, yet they ought; but the other cannot, and are excuſed; Ignorants may not, but Infants cannot be wrought on by it. If the man had not been too ſlighting of me, he would never have run himſelf into the contempt of ſo many repetitions of this Infant-paſſage. I will reckon them as I goe. Here is once.
His third Exception (waving what is in the way to its place) is againſt theſe words, 'And no others. If none others (ſays he) muſt be kept away, what thinks he of perſons infected with the plague, &c.
Anſ. Truly I think M. Drake might have been more ſerious, and that it may be I have been happy to leave out ſuch impertinencies, that he might have ſomething to put in. Who knows not if men be in a journy, or ſick, they keep from the Church on a civil account? with the like. Thus does his ſilver become droſſe, his wine mixt with water, and inſtead of an Amphora (currente rotâ) you have an earthen pitcher.
For his other inſtances I am willing to grant (as I have but now expreſſ'd my ſelf) where there are ſcandals, 1. Notorious, that they offend the Congregation,2. So open, that they need no proof or debate,3. In the preſent fact, ſo that no repentance can be pleaded, ſuch may be dealt withall, as ipſo jure Excommunicate. If you ſhall demand of me a ſubſtantial proof, for yielding thus much, I muſt anſwer you, the Church is of age, ask it. What ſhe in prudence hath allowed, I am ready to think, there may be good reaſon for, though I know it not; We are to make the faireſt conſtruction, and it may be, ſhe would hereby teach her Children to account; revere, and dread the ground or cauſe of Excommunication, no leſſe than the cenſure of it. Yet if any here ſhall make uſe of this confeſſion of mine to the tenderneſſe of others, ſo poorly as Mr. Drake does of the un-intelligent, to plead againſt me only what I yield to them, as it will be an argument of their weakneſſe, ſo ſhall it fortifie me with one proviſo more, which Chriſts example does afford, that, though I grant that ſuch as theſe (thus ſtrictly ſet down) may be kept off for the preſent, yet are we to chuſe to do that ſtill, in Chriſtian prudence, which is like to tend moſt to the parties reformation, the peoples good, and the honour of God.
His fourth is upon theſe words of mine, If any come in as profeſſing, &c. p. 16, 17, 18. Here he overreaches the word, As; I ſay not All that come do make me profeſſion, I think there is no neceſſity of it, much leſſe, that the Miniſter is to ſeek after an Evidence of their ſincerity, which were a burden to break his heart; but I ſay, Every one that comes in, comes as a profeſſor, His very comming is a profeſſion of his covenanting with Christ. Even as the Souldiers repairing to his Colours is an acknowledging his Captain, and Office: So is our repairing to Chriſts Enſignes, our profeſſion of him, the pledge whereof is the Sacrament. For his appeal to my ſelf then, I anſwer, I ſtand not on a verbal, but a vital profeſſion, and this is either Real, the ſearch whereof I leave only to God; or Viſible, and ſuch is their comming. Church-memberſhip (without this incapacity) is all the evidence we can look after. To admit any Heathens into Church-memberſhip, requires their declaration or confeſſion, but as for Church-members, I ſay this is their profeſſion, to wait on their duty.
I do acknowledge a profeſſion, and a ſignified profeſſion, (our Church was wont to ſecure this by the Creed, which I think were good ſtill to be uſed) yet dare I not ſay any other way of that ſignification is abſolutely neceſſary, than this comming only; for I deſire to know where in the Goſpel, after initiation into the Church, there is any other ſignification of mens being Profeſſors, than their bare meeting, or aſſembling themſelves together at the Ordinances? So that if pious ſober men ſhall yet think it neceſſary to preſſe ſome trial, and declaration of the faith of their Congregations to them, it can be urged, only upon the account of laying a ground for Reformation, and then, for ought I ſee, they muſt begin at Church-memberſhip, and not at the Sacrament.
For Mr. Drakes own undertaking, it is notable, Let the people but maks their profeſſion before the Elderſhip, and we ſhall undertake to fit them for the-Sacrament, &c. See p. 58. and there he addes unto this, In a few months, our end being the preparation of all ſorts, we dare undertake to fit the meaneſt. Now I pray compare this, with his language of me, p. 92. where I having ſaid, I endeavour this only, Doth he not know (quoth he) that one fit or worthy, muſt be, 1. Converted,2. Unblameable,3. Actually prepared? Lay this together, and you ſhall ſee the feats of this man, that will regenerate you a Congreation, make them unblameable, and actually prepare them (of all ſorts) within a few months: At leaſt he will warrant you, before he has done with them, if they will but ſubmit to be ruleà by him.
His laſt exception is at my doubtfulneſſe on the part of the Receivers, p. 16. His words indeed are too Maſterly, but the difficulty is ſerious. I perceive in his judgement he makes this no queſtion, but that while a man finds himſelf unregenerat, he muſt keep away, though he has examin'd himſelf and prepared for it. I dare not run down this ſtream with him. Our rule is this, let a man (not onelyonly, let the regenerate man) examine himſelf, and ſo let him eat, (not, ſo let him abſtain.) Some interpret the words Ita probet, ut abſtineat; Let him examine, that if he be not worthy, he muſt forbear; Others, it a probet, ut etiam edat, Let him examine, but ſo alſo that he eat. I encline to the laſt; my ground is this, If a thing be evil, becauſe it is done, it muſt be avoyded; but if it be not evil in the ſubſtance of the thing, (as no precept can be) but for the defects of the Doer, the thing ſtill muſt be done, and the Doer reformed. If to avoid this, Mr. Drake ſay, this is not his duty, I pray God forgive me, or forgive him, for I think it a grievous preſumption, to make void a command of God, through his tradition.