A Rejoinder to Mr Drake, Part 1 · Section 7
Sect. 7 MY ſecond Reaſon was drawn from the viſible Church, and the Notes of it. The viſible Church is a number of ſuch as make profeſſion of Ieſus Chriſt. This I take to be the very nature thereof, and profeſſion of Chriſt reciprocal with it. The Eſſential notes, that is, (I count) thoſe things wherein this profeſſion is ſet forth, are the Word and Sacraments. I know many grave Divines do adde a third note of Diſcipline, and ſome include it under them; but I think this rather conduces to the well-being, than the being of the viſible Church. I do not doubt but our Churches where we have no diſcipline eſtabliſht, are yet true Churches, but if we ſhould not have the adminiſtration of the Word and Sacraments, though the inviſible Church might be amongſt us, yet not the viſible. Nos aſſerin us (ſays Calvin) Eccleſiae formam non externo splendore, ſed longè aliâ not â contineri, nempe purâ verbi Dei predicatione, & Sacramentorum adminiſtratione. Now what does competere eſſentially to the Church, as viſible, muſt competere to every Member, in ſtatus quo, ſo that ſo long as a man is a Church-member, he cannot be debarr'd this profeſſion in the publick marks of theſe Ordinances. OnelyOnly, let me here deſire my Reader once for all, whenſoever I ſpeak of Church-memberſhip, as our ground and common right to the Sacrament, whether before or after, to take it alwayes with the known and yeelded limitations of our admiſſion, that is, unleſſe men be unintelligent (as Infants and the Diſtracted, &c.) or excommunicate (whom for the preſent I account no Members) and to avoid all future cavill, unleſſe there be alſo ſome manifeſt occaſion on a civill account, as ſickneſſe, infection, or the like, that are granted impediments to it.
Upon this he has four particulars, p. 52, 53, 54. 1. He addes to this deſcription, a combining to Church ends, which indeed is virtually included, but does ſuppoſe it to be my meaning, though not exprest ſo well as he has done it.
Anſ. A diſcreet Lady being upon Marriage to a worthy man, but not rich, and perſwaded againſt it by ſome intereſt friend, in the words of the Apoſtle, It is good to marry, but better to be unmarried; Truly ſays ſhe, I have always ſtudied only to do well, & muſt leave it to you that can, to do better. So ſay I, I have endeavoured to ſet down only what ſerves my turn, and is to my purpoſe, but leave it to Mr Drake to be more curious (if he pleaſe) in his additions.
2. He asks me, Whether all Profeſſors or Saints by calling, may be admitted to the Lords Supper? I anſwer directly, & eo nomine, with our due cautions, they ought; for they are herein only called Saints, as ſeparated from the World unto this very Communion in Gods Ordinances. And now you may expect ſome weighty Argument to convince us to the contrary, let us heart it. If ſo, then why doth he ſhut out Infants, and Diſtracted perſons? Its apparent then, &c.
Anſ. Would you ever imagin this ſame ſix times repeated thing (and ever provided againſt) ſhould be all now he has to ſay, and yet tell us it is apparent, when as to us poor mortals, it ſeems nothing at all? Let me therfore here certifie you once again, that when St. Paul enjoyns us to examine our ſelves, and diſcern the Lords body, it doth not excuſe any of age, but they are both to do ſo, & come, both to prepare and eat: We muſt do what we can ſtill, when we cannot do as we ought, and if we receive no good by it, it will be our ſin; but as for Infants, &c. we manifeſtly know, there is no ſuch thing, it is no ſin of theirs if they are not fit to come. For ignorance then and ſcandall, if it be not ſuch as makes us forfeit our Church Memberſhip (that is become excommunicate) it cannot contradict our outward profeſſion; for a viſible profeſſor and Church Member, I think are tearms convertible, and that very Church Memberſhip and profeſſion, lies in the communion of theſe Ordinances.
3. He grants my Notes, but objects the keeping off Children and Servants till they can give ſome tolerable account, &c.
Anſ. There is a difference between what is done juridically, by compulſion, and what is done only as prudential, by advice; Between forbearance, and excluſion. I think a man may conſcionably forbear his coming ſometimes upon many occaſions, and much more upon pious ends regarding preparation. My ground is, becauſe affirmative precepts oblige us ſemper, but not ad ſemper, ſo that there may be much of Chriſtian prudence uſed in the ordering our more ſolemn duties; upon which account only, I take it, are Godly Parents and Maſters to be commended in this thing, ſo long as they follow them with inſtruction, and ſo may thoſe Spiritual Fathers, that go no farther in the like admonitions.
4. He would have the World think I go to deceive, becauſe my Syllogiſm ſhould run thus, The Word and the Sacraments are eſſential notes, ergo, without them there is no true viſible Church; but this concludes nothing againſt him.
Anſ. Not to return evil words, I humbly anſwer, if this do not conclude againſt him, yet does it conclude againſt them I more intended to convince, than him; when ſome cannot afford the Sacrament at all to our mixt Churches. I may truly tell Mr. Drake, it was no intent of mine to diſpute with him, or offend any, but that we might ſit under our own Vines, and drink of the Wine thereof with our people in peace, without theſe ſour grapes being put into it.
P. 55, 56. He inſtances the Rubrick, and Exhortation in the Book of Common-prayer, which I believe little thought to be made uſe of to this purpoſe.
Anſ. For the Rubricks allowing the Miniſter to ſuſpend ſome notorious evil livers, I take it upon the account of ipſo jure Excommunicate, the end being expreſt to ſatisfie the Congregation. For the Exhortation, [whereas it mentions only heinous ſins (If any of you be blasphemers, adulterers, in malice, or any grievous ſin, &c.) we may diſtinguiſh happily between ſins that cannot ſtand with ſincerity, which no wilfull ſin (we hold) can, or with profeſſion, as Church-members; it may be it reaches not the firſt, but the laſt, upon the former account. While a man is guilty of that deſerves a cenſure, if convicted, he may humbly ſentence himſelf, unto a more ſolemn repentance, before he comes, and give no offence. But if you apply it to all known ſin] I am willing to take it, as matter of prudential advice onelyonly (with godly Mrs before) in this ſenſe, If any of you are actually in ſome ſin unrepented of, (as malice, &c.) you may forbear this Sacrament at preſent, ſo long as you reſolve to prepare your ſelves againſt the next; But if you ſhall wholly refuſe to come, you are to know how ſorely you offend God upon theſe terms, to neglect his Ordinance. But for Mr. Drake now, methinks he ſhould bluſh to produce me this authority, which himſelf deſpiſes. I would wiſh him ſeriouſly to ponder their former Exhortation with this, and therein weigh theſe words, as given us from their experience. Whereas you offend God if you do refuſe his holy Banquet, I admoniſh you, that unto this ſin you will not adde any more, by ſtanding by as gazers, and not partaking your ſelves of it. This makes the fault much greater, and is a farther contempt, having the myſteries of Chriſt in deriſion. Is it not ſaid, Take ye, and Eat, Take and Drink ye all of this? With what fate then ſhall you hear theſe words? Will not this be a neglecting, deſpiſing, and mocking the Teſtament of Ieſus Chriſt?
P. 56. He acknowledges this practice of his were against the well-being of a true viſible Church, if the Lords Supper were a privilege due to all members.
Anſ. I think herein his cauſe is yeelded (to all cleerly, but what we have excepted) for there is an Inward right or privilege to this Ordinance, which is inviſible, we here ſpeak not of; and Outward, or viſible right, and that is Church-memberſhip. As for the ſubdiſtinction of this, to be more remote, or immediat, found out by ſome, we cannot receive without warrant from Scripture.
I pray look unto the Paſſeover, what gave a man right to that? See Exod. 12. Every circumciſed perſon ſhall eat thereof. There was nothing but a mans entring into the viſible Iewiſh Church, was the ground of his admiſſion. Turn to Acts 2.42. What gave thoſe 3000 right to continue in breaking of bread, as doctrine, but only that they were added to the Church by Baptiſm? and immediatly this fellowſhip belongs to them. See 1 Cor. 10. 16, 17. The Sacrament is the Communion, or token of our Communion in Jeſus Chriſt; Now I argue, If every Church-member in ſtatu quo, is in Chriſt Io. 15.2. externally a partaker of his blood, ſo as to ſanctifie him, Heb. 10.29. and redeem him, 2 Pet. 2.1. then he has, I hope, an immediate right to that which is but a token hereof; So long as he is in communion, how can he be debarr'd the Communion? Theſe outward things muſt go together, and you muſt cut him off Relatively from communion with Chriſt, or the Church, be you can deny him the outward pledge of his profeſſion. While he is in the body, he may partake of the body, The Church is the body of Chriſt, and ſo long as we are one body, we are one bread, and partakers of that one bread. There needs even nothing here, methinks, but drawing the curtain, and you ſee it day all abroad.
P. 56. Good Government lies in the Geometrical (not Arithmetical) adminiſtration of cenſures, &c.
Anſ. Mr. Drake does well to ſpeak for himſelf, for if there be any thing in this good Government he means, hangs by Geometry, it is this ſuſpenſion, while he places it in the air between Admonition and Excommunication. As for his argument from the greater to the leſſe, we know it holds not, but in things of the ſame kind: Now Excommunication is of divine inſtitution, but where will you find his ſuſpenſion? ſo that his Reaſon truly, is this, Becauſe he may exerciſe that which is a Church cenſure allowed in the Word, which is the greater; therefore he may ſet up that which is no Church cenſure, which is the leſſe. The caſting ſcandalous perſons out of the Church, with due caution, is I think of Divine right, but the Excommunicating a man from one Ordinance, ſo that he is ſtill a Church-member otherwiſe, is to me an opinion upon the hearth unturn'd. The lump is the Church, and I ſee not how the leaven can be ſaid purged out, while it is a part of it. Excommunication therefore, I judge, does properly reſpect Church-ſociety in general, or Church-memberſhip; and all the Ordinances Relatively, as I take it. An Excommunicated perſon I doubt not may be admitted to ſome Ordinances, as the word (and it may be prayer, as the Church thinks fit) to do him good, while he is kept from others, as the Sacrament, yet is he not to be accounted hereby a Church-member. He may come to hear in the ſtate of a Heathen, as the word is publiſhed to all, Mar. 16.15. But as the Word is a Sealed Word, and belongs with diſtinction of privilege to the Church, he is Relatively cut off from his intereſt in it. So that he is to reckon himſelf (for all this common favour) as one externally caſt off from the Church, and all her Privileges, that the terror thereof may drive him to repentance, and bring him home. And upon this account only of being (Relatively) out of the body, do we juridically debar him (as I hold) communion of the body.
Pag. 57. Becauſe ſuſpenſion is not mentioned in Scripture, therefore Mr. Humphreys will have it expunged; as if becauſe a man will not be gained by words, there were no other way but preſently to knock him on the head.
Anſ. 1. I pray, let all tender Conſciences take notice, that this thing (diſtinctly) contended for, with ſuch ſtrictneſſe, is confeſſed in tearms, not to be in Scripture2. Whereas the whole buſineſſe of Excommunication is placed by him, in actual receiving, from which he ſuſpends all that refuſe to ſubmit unto his way; it follows that this man, before he does ſo much, as go to gain ſome by words at all, he preſently knocks them on the head, and yet would be thought very favourable, that he doth no more to them than he can poſſible. As for the commendation of his own way, as a means to purity, inſtruction of the ignorant, good converſation of the Members, &c. I anſwer, Theſe are indeed commendable things, to be purſued, without theſe terrors, and burdens upon the Conſcience, in reference to this Ordinance.
Pag. 58. He tells us, My ſupport from Christs Parable of the Tares and Wheat, Mat. 13. is feeble.
Anſ. But is is ſtrong I hope to maintain our mixt Churches againſt ſeparation; when the Net is drawn, then ſhall the fiſhes be ſeparated, and when the Harveſt comes, then ſhall be gathered out, all things that offend, v. 41. And if herein it be invincible, it would ſerve me, had Mr. Drake let me alone. But ſeeing he begins with me, let us try him; the ground on which he ſtands is viſibility; if any man be viſibly unworthy, he muſt not admit him upon any tearms. Now ſee how directly this is againſt the words of the Parable. v. 26, 27. The Servants come and tell the Lord of the Tares, they diſcern them, they are apparent, they are viſible Tares, yet the Lord commands to let them alone; I think Mr. Drake muſt ſhut his eys upon this Text, if he will yet perſiſt in making viſible unworthineſſe the rule of excommunication. But now what has he to ſay unto this? 1. He ſays, Its apparent the Tares were ſown, when men ſlept, v. 25.
Anſ. But what is this queſtion, how they were ſown, to their growing together? I remember Eraſmus brings in two men, as very conceited to have others think they could hear well enough, when they were both ſtark deaf, and thereupon diſcourſing together; methinks Mr. Drake while he ſpeaks ſo notably to the purpoſe, might ſerve ingenuouſly to make a third between them. 2. He ſays, He forbids them on this Proviſo, leſt it ſhould hurt the Wheat, but he can do it (he thinks) ſo curiouſly, it ſhall be much advantage to it.
Anſ. I pray mark it, The Lord judges the plucking up the Tares will hurt the Wheat, (ſhake, unroot, grieve the tender) Mr. Drake ſays it will do the Wheat much good. The Servants take their Lords proviſo, to forbear, Mr. Drakes takes it to do the contrary; you muſt think Mr. Drake a little wiſer than theſe Servants.
As for his tearms, of Negative, and poſitive ſuſpenſion, we may approve (if he will) under their own notions of admonition and Excommunication; but whereas he objects, If the Lord will have the Tares let alone untill the day of Iudgment, what will become of this Excommunication? I anſwer, there is no doubt of Chriſts reconciling his own Ordinances.
P. 59. Chriſts converſe with ſinners makes for us, who publickly profeſſe their repentance, but not Phariſees, &c.
Anſ. 1. Sir, Publick Confeſſion will hardly down, and Auricular we do not approve.2. Chriſt ſometimes converſed too with the Phariſes, I hope to do good upon them.3. I had thought Chriſt had often companyed with ſinners, to bring them to repentance, and not with ſuch only as were penitent already, and that I think, applyed here, makes little for you.
P. 60: He brings in ſome expreſſions of mine with amazement, the ſenſe whereof, (as harmleſſe as the words) is but this, I judge Chriſts act of admitting Iudas, hath been generally prevalent with the Church, for Free-admiſſion, and that it might yet be ſufficient, but that men are not now ſo willing to receive it. For my part, I do but declare herein, according to our former Church, with the practice of Mr. Perkins, and ſuch godly men that have gone before us. And as for ſuch that are now otherwiſe minded, I reverence them, I have no evil thoughts of them, the Lord knows it, Mr. Drake need not ſo unjuſtly, and ſo direfully, firſt accuſe me, then condemn me for what he forges, as if I deſerved to be more than ſuſpended, which in his ſenſe, makes me tremble, it ſhould enter into his heart Ah Lord! Is this the temper of holy men? Judge me, try me, (though I am vile otherwiſe, and moſt unworthy) if herein there be any iniquity in me, why I ſhould be thus devoted to the pit of Hell, even irrecoverably, if thy mercy did not exceed this mans infirmity. Thou ſeeſt, theſe cenſures are things too ſharp to be put into the hands of ſuch Children of thine, who have ſo little diſcretion for to uſe them, and it may be the effect of thy Fatherly wiſdom, to keep their knives away from them, when they are ready to do ſuch ſhrewd turns with them. It may be the Lord will look on my affliction, and require me good for his curſing this day.