for Manna Bellarmine contends that there can be no question but the Domestick creatures as Dogs and Hens did eat of it that not by casualty or wickednesse as he confesseth they may of the Eucharist and so a Dog or a Swine eats Christ but ordinarily or commonly Answ We must distinguish between the Natural and Mystical Answ 1 use of this Manna and of this water The natural use was for their bodies as well men as beasts and of all such beasts as they had in their possession The Mystical use was as pledges of Spiritual mercies and favours 2. The whole of those elements were not Sacramental but Answ 2 the eating and drinking of men in Covenant is necessary to make them Sacraments Participation is a part as I may say of consecration The bread and wine is not unto us the body and blood of Christ unlesse it be eaten and drunk neither was this Spiritual meat or Spiritual drink before the Israelites ate and drank of it 3. It is objected that the Israelites saw no such thing as Baptisme Object 3 in the Cloud or in the Sea nor any such thing as remission of sin which is the fruit of Baptisme nor any such Spiritual nourishment in Manna or the Rock They saw the Cloud to be their present safety and Manna and the Rock their sustenance Answ 1. What Israel did see is one thing and what these Answ 1 did hold forth to be seen is another 2. That they saw not Christ in these Sacraments nor yet Answ 2 in Circumcision in that explicite cleare way as we see him in Baptisme or the Lords Supper is evident but they saw these to be evidences and signes of God in Covenant with them and that as they were hereby kept from the present that so he would keep them from everlasting danger They saw Christ implicitely though not explicitely in these Ordinances and so for the time of their continuance they had the nature and were of the use of Sacraments SECT V. The five supposititious Sacraments of Rome Examined IN the next place we are to make it appear that there are in New-Testament-times onely two Sacraments Baptisme and the Lords Supper In this we may be more cleare seeing none is set up in competition with any fair colour And here the five suppositious Sacraments of the Church of Rome offer themselves which are either such which according to them belong to all in general or those that are restrained to some in peculiar Of the former sort there are three Confirmation Penance and Extreame Vnction Of the latter two Orders and Marriage SECT VI. Confirmation no Sacrament THe first of these is Confirmation For discovery of which we must leave the fountain of Scriptures to rake in the dunghill of Popish Writers In case therefore we should dwell too long in it the Reader would be in danger to nauseate it yet perhaps it may not be ungrateful to look into it to see the mercy of our deliverance from it Though they put it after Baptisme in order Confirmation preferred before Baptisme yet with them it goes before it in honour In Baptisme we are made the servants of Christ in Confirmation they become his Champions or Souldiers Confirmation therefore perfects what Baptisme begins and before confirmation baptized ones are onely one half Christians The lowest Priest may therefore ordinarily baptize and any other upon emergent necessity but the Bishop onely may confirm Concerning this the Councel of Trent hath determined If any shall say that confirmation of baptized ones is an idle Ceremony and not rather a true and proper Sacrament or that heretofore it was nothing but a certain Catechisme in which young persons of growth gave a reason of their faith before the Church let him be accursed And now it is time for all that have sworn to that Councel to see that they defend it I shall briefly out of Bellarmine lay down the whole of it The matter of it he laies down in four propositions 1. Chrisme or Vnction is the matter of Confirmation 2. The matter of Confirmation The matter of confirmation is not simple oil but oil mixt with balsame 3. Chrisme which is the matter of confirmation is first to be consecrated and blest 4. The ointment of Chrisme ought to be made in the form of a crosse in the forehead of the baptized person that it may be the true and immediate matter of this Sacrament The form The form of this Sacrament is this I sign thee with the sign of the crosse and confirm thee with the Chrisme of salvation in the Name of c. The fruit The fruit of it is 1. To conferre grace to strengthen the soul against Satans assaults 2. To conferre an indelible character whereby men are received into the Army of Christ as in Baptisme they are received into his family so that it may not be reiterated any more then Baptisme The Minister The Minister of this Sacrament is onely the Bishop and no other He that administers other Sacraments hath nothing to do with this Sacrament The Ceremonies The Ceremonies are twofold 1. At consecration 2. At administration At consecration At Consecration there are four Ceremonies The Oyl and Balsame are blessed with prayer with the sign of the Crosse The Bishop breaths certain times on the ointment he salutes it with these words All hail holy Chrisme At the administration At the administration there are eight Ceremonies There must be a Godfather present prayers must be used over them the Bishop gives a pax to the party now confirmed he gives him a blow upon the face the forehead must be bound with a fillet some say seven daies others onely three The head must not be washed nor the forehead for seven daies space It must be administred at the feast of Pentecost Lastly it must be done with fasting When all this is considered we may well think that Austin was much deceived when he said that the Sacraments of the New Testament are few and easy Bellarmine in order to prove this to be a Sacrament laies down three requisites in a Sacrament 1. A promise of grace 2. An outward sensible sign as an organ or instrument to convey the promise 3. A command of God for administration But all of these we say are wanting in this Supposed Sacrament and therefore according to himself it is no Sacrament The promise of grace he thinks he finds in the fourteenth fiftenth and sixteenth Chapters of St. John's Gospel Joh. 14.15.16 chap. Luk. 24. Act. 1. vindicated where the Holy Ghost is promised to the Apostles to make them valiant and undaunted in the profession of the faith And Luk. 24. where they are commanded to tarry at Jerusalem until they be endued with power from on high And Act. 1. where they are promised to receive power after that the Holy Ghost is come upon them Here if our Author may be heard is enough A divine
to do the duty that we owe. What the name of Christian or servant or people of God speaks the same these signs call for As the Altar set up Josh 22.24 did witness that those two Tribes and a half did belong with the other Tribes to the God of Israel so these Sacramental signes witness the same thing likewise 8. Remembrancing Eighthly They ace remonstrative and remembrancing signes sometimes of mercy conferred The Passeover was a sign of Israels freedom out of the land of Egypt Exod. 12.26 27. The Lords Supper shewes forth the Lords death untill he come 1 Cor. 11.26 being appointed to be done in remembrance of Christ Matth. 26.26 Mar. 14 20. Luk. 22.29 1 Cor. 11.24 of Christ dying giving his body and blood for us As those twelve stones taken out of Jordan by twelve men out of every Tribe a man were for a sign in ages following a memorial unto the children of Israel for ever that the waters of Jordan were cut off before the Arke of the Covenant of the Lord when it passed over Jordan Josh 4.6 7. So these Sacramental signs are memorials of the mercy mentioned They are alwayes memorials of the Covenant that we have entred the duty in which we stand engaged The Apostle having shewed that Baptisme doth signifie a death to sin and a life in righteousness Rom. 6.4 presently thence gives warning he that is dead is free from sin vers 6. Ninethly I might shew that they are ratifying and confirming signes but this is distinctly mentioned 9 Ratifying They are seals as well as signes which remaines to be handled SECT III. Corollaries from the former Doctrine SEveral consectaries follow from this observation which containes one part of the definition of a Sacrament First The sign and thing signified are analogically one That the sign and the thing signified in every Sacrament are one not properly and really one but in that manner one as all those things that remain distinct in nature one from other yet bear proportion and resemblance one with other are one One as Christ and a door Christ and a vine are one They are so one that one may be said to be the other when yet one distinct thing from other cannot be said to be the other in a sense that is proper my hand is not my writing my writing is not my hand but my hand is that which writes and writing is written with my hand and so my writing is usually called my hand and these speeches are in all mouthes vulgar common and are so far from being hard to understand that indeed they help the understanding A woman shewes a written peece of parchment and sayes Here is my Dower or Joynture when Dower or Joynture is in Lands not in Papers Every one knows that this speech means that it is that which vests her in it we shew a paper and say This is my will not meaning that faculty of the soul it self but a manifestation of what our desire is should be done with our estate after our decease such a man lives on my trencher that is on the meat which is laid on the trencher at my table so that men should blesse God for that he condescends to speak in such perspicuity and not complain in such speeches of difficulty Upon account of this oneness between the sign and the thing signified sometimes the sign is said to be the thing signified as that Bread is the body of Christ and the Cup the blood of Christ Matth. 26.26 27 So that that of Austin is famous that Christ said This is my body when he gave the sign of his body Circumcision is called the Covenant Gen. 17.9 10 11. Ast. 7.8 The Lambe is called the Passeover Exod. 12.11 21. Matth. 26.28 And the trees before spoken to are called the tree of life and the tree of knowledge of good and evil see Ezek. 5.5 1 Cor. 10.4 In all of these places the signe hath the name of the thing signified by reason of Analogy and representation and all by institution sometimes on the other hand the thing signified is called by the name of and is said to be the sign as 1 Cor. 5.7 Christ our Passeover is sacrificed for us so Joh. 6.55 My flesh is meat indeed and my blood is drink indeed fitly resembled by meat and drink Joh. 15.1 I am the true vine fitly resembled by a vine see Joh. 10.10 11. Sometimes the effect which the thing signified doth produce is called by the name of the sign so in that speech of Ananias related by Paul Act. 22.16 Arise and be baptized and wash away thy sins calling on the Name of the Lord when it was not the water that he was then to use but the blood of Christ that could take away sin 1 Joh. 1.7 so Baptisme saves 1 Pet. 3.21 when as the Apostle there as may be further shewen explains his own meaning so the putting off the sins of the flesh is called by the name of Circumcision and of Baptisme Colos 2.11 12. Sometimes that which is the proper work of the sign is attributed to the thing signified Deut. 10.16 Circumcise therefore the foreskin of your heart and be not stiffe necked These and such like speeches as these would be familiar with us and we should be able to give an account of them in case we understood Sacramental relations and other resemblances frequent in Scriptures Secondly Then it further followes There is no such things as transubstantiation that there can be no such thing as transubstantiation The sign and the thing signified remain distinct and cannot properly be the same in any Sacraments Of all Scripture-Sacraments and all those additional forged Sacraments of the Church of Rome one onely is by them thus honoured The Paschal Lambe was not turned into the body of Christ nor is water turned into the blood of Christ in Baptisme Nor do any other of their supposed signes lose their nature onely in the Lords Supper bread is not bread though it be still called bread but flesh wine is not wine though called the fruit of the vine but blood we see bread we taste bread we handle bread and yet we must not give credit either to our eyes ears taste or touch but we must believe it is no bread It hath the natural properties of bread and wine it gives natural nourishment as bread and wine the bread if eaten in excesse and the wine drunken will cause surfeit and intoxicate as bread and wine As the natural force so the natural defects of bread and wine still remain after consecration The bread breeds wormes and the wine turnes to vineger yet we must believe that God by miracle hath taken away bread and wine given blood and flesh turned bread into flesh wine into blood and yet still by miracles keeps up the natural shape properties and defects of these outward Elements When God in Scripture wrought miracles the miracles were seen and
known There have been transubstantiations but those were never hidden Moses his rod was turned into a Serpent and it was seen to be a Serpent so that Moses on sight fled from it Exod. 4.3 It was turned again into a rod and known to be a rod vers 4. Christ turnes water into wine Joh. 2.9 that was not judged to be still water or called by that name but by the taste known to be of the most precious wine vers 10. But our senses having thus deceived us and made us believe that there is still bread and wine when by miracle bread and wine is gone where shall we find any Word to ground our faith to believe this delusion The words of the institution or nothing must carry it This is my body this Cup is my blood in the New Testament But such an interpretation 1. Destroyes the outward sign and makes it no Sacrament 2. Makes the speech wholly not Sacramental No Sacramental speech can be proper and we have enough from out adversaries to excuse our faith from the acknowledgement of any such a change If we look no further then three testimonies quoted by learned Mr. Gataker from three Romish Cardinals in his discourse of transubstantiation Pag. 2. 3. Cardinal Bellarmine saith he granteth that these words This is my body may imply either such a real change of the bread as the Catholiques hold or such a figurative change as the Calvinists hold but will not bear that sense that the Lutherans give it And Cardinal Cajetan acknowledgeth and freely confesseth that there appeareth not any thing out of the Gospel that may enforce us to understand those words This is my body properly And he addeth that nothing in the text hindreth but that those words may as well be taken in a metaphorical sense as those words of the Apostle the Rock was Christ and that the words of either proposition may well be true though the thing there spoken be not understood in a proper sense but in a metaphorical sense onely And he further q saith he finds alleadged out of Bishop Fisher whom Bellar. lib. de Scriptor Ecclesiast Pag. 209. makes both a Cardinal and a Martyr that there is not one word in St. Matthewes Gospel from which the true presence of Christs flesh and blood in our Masse may be proved out of Scripture it cannot be proved And being traduced for this quotation by an adversary as taking king it out of a nameless Author ignorant and unsincere in his assertions In his defence of the said discourse Pag. 44. he tells his adversary that his Author whom he thus brands as ignorant and unsincere is Bishop Andrewes in his answer to the Apology of Card. Bellar. against King James his admonitory preface Chap. 1. and I find Musculus in his common places de Coena Domin Pag. 365. quoting the same words out of the same Author and much more to the same purpose He that would be further furnished against this monster of transubstantiation in our own language let him read the fore-mentioned discourse of Mr. Gatakers together with the defence as also Bishop Mortons his Treatise divided into eight parts of the institution of the Sacrament of the body and blood of Christ Gods goodnesse seen in his condescension to our weaknesse Thirdly We may see the goodness of God in this way of condescension by earthly things carnal sensible and suitable to our natures to help our understandings and strengthen our faith in things heavenly If we were meer incorporeal substances and had spirits not shut up and imprisoned in bodies then saith Chrysostome we should have had spirituall things in an answerable way nakedly in themselves held out unto us then Parables had not been used nor similitudes borrowed nor Sacramental signs instituted But having souls affixt to bodies that which our spirits should learn these things of earth are imployed of God to teach God looked not at himself when he chose this method It is farre below him to fill up his sacred Oracles with these things but at our imbecillity In case he should speak as God that is in a language answering the Majestie of God we must be as gods to comprehend his words and understand his speech but dealing with us that have bodies made up of earth and minds over eagerly addicted to earth he is pleased in his transactions not to deal if I may so say as God but as with man seeking glory onely in manifestation of his goodness and tender regard of our weakness Christ saw a necessity of this way of dealing not onely as God by his omniscience but as man by his practical experience He taught Nicodemus the nature of regeneration by similitudes borrowed from water and from the wind Except a man be borne of water and of the Spirit he cannot enter into the kingdome of God The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit Joh. 3.5 8. Notwithstanding all this endeavour of Christ to cleare this truth Nicodemus still remaines ignorant he answers and saies to Christ How can these things be Christ after a sharp reproof ver 10. Art thou a master in Israel and knowest not these things not onely a Scholar but a Teacher and that not in any place of darknesse but in Israel that valley of vision addes ver 12. If I have told you earthly things and ye beleeve not how shall ye beleeve if I tell you of heavenly things Christ had not read a Lecture to Nicodemus of the water or of the wind neither had Nicodemus questioned either of those assertions The wind bloweth where it listeth thou knowest not whence it comes nor whither it goes that he should on this account charge Nicedemus with not beleeving doctrine of this kind But the meaning is If I speak of regeneration by earthly similitudes and expressions obvious to the senses and you are not able to apprehend and understand them how then if I speak to you of heavenly things in an heavenly manner without any such sensible representation at all would you then understand This interpretation of these words Maldonate doth give notwithstanding Bullinger Decad. 5 Ser. 6. had gone before him in it Ravanellus in his Thesaurus and Mr. Burges in his Ser. 35. pag. 211. give the same In which we see our need of help this way and the singular condescension of Christ Jesus in dealing this way for our help which place in my thoughts serves to cleere that speech of the Evangelist Mar. 4.33 And with many such parables spake he the word unto them as they were able to beare it many are there reckoned up and more by Matthew Matth. 13. many more perhaps were uttered then either Matthew or Mark relate as they were able to bear saith the text according to their capacities say the larger Annotations And so Jansenius upon the words
f Quo significat Dominum voluisse aptare suum sermonem ad captum auditorum ob id locutum in parabolis quod nudi sermonis nondum essent capaces at parabolas suas desumsiffe a rebus vulgaribus per quas idiotae utcunque induci parari possunt ad mysteriorum captum Hereby he signifies that Christ would fit his speech to the capacity of the hearers because they were not capable of naked truthes and he borrowed his speeches from vulgar things by which the most unlearned might be fitted for the mysteries of the kingdome of heaven Though some understand the words as they were worthy to hear and not to understand parables being above the common capacities and put for hard and difficult speeches As Matth. 13.10 Christ being demanded Why speakest thou in parables he answers ver 11 12 13 14 15. Because it is given unto you to know the mysteries of the Kingdome of heaven but to them it is not given for whosoever hath to him it shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that he hath Therefore speake I to them in parables because they seeing see not and hearing they hear not neither do they understand And in them is fulfilled the prophecy of Isaiah which saith By hearing ye shall hear and not understand and seeing ye shall see and not perceive For this peoples heart is waxed grosse and their ears are dull of hearing and their eyes they have closed lest at any time they should see with their eyes and hear with their eares and should understand with their heart and should be converted and I should heal them But blessed are your eyes for they see and your eares for they heare But these texts may be reconciled A parable or Similitude when men stay in the outward bark of it is as a riddle nothing can be more obscure Some mystery men know is hid under it but they know not what Therefore Christ having uttered a parable to the multitude Matth. 15.11 and Peter requesting Declare unto us this parable ver 15. saith Are ye also yet without understanding Parables explained are the plainest way of teaching shewing the face of heavenly things in earthly glasses and therefore the Lord to set out his dealing with his own people faith I have also spoken by the Prophets and I have multiplyed visions and used similitudes by the Ministery of the Prophets Hos 12.10 But the scope be not discerned onely that which is said of earthly things and no more is known Now what words are to the eares in similitudes and comparisons that Sacramentall signes are to the eyes by both the understanding is holpen the memory refresht and as may God willing be unfolded faith strengthened The cleansing from sin we find in Scripture held forth under the metaphor of pouring out water Ezek. 36.25 Then will I sprinkle clean water upon you and ye shall be clean from all your filthinesse and from all your Idols will I cleanse you To which the Apostle alludes Ephes 5.26 where he saith Christ loved the Church and gave himself for it that he might sanctifie and cleanse it by the washing of water by the word Which was typified also in those divers washings mentioned by the Apostle Heb. 9.10 which the blood of Christ doth really work Purging our consciences from dead works to serve the living God cleansing us from all sin 1 John 1.7 and therefore it is called the sprinkling of the blood of Jesus 1 Pet. 1.2 In Baptisme in a standing Ordinance this is held out The party interessed in Covenant is dipped in or washed with water and the reason of it given Acts 22.16 Arise and be baptized and wash away thy sins calling on the Name of the Lord. Christ promises to his Church living bread and water whereof whosoever drinketh shall never thirst He further explaines himself The bread which I will give is my flesh which I will give for the life of the world Joh. 6.51 My flesh is meat indeed and my blood is drink indeed Joh. 6.55 Christ being to dye holds this out in outward signes and with his own Comment upon them Taking and breaking bread he saith This is my body Taking the cup he saith This is the cup in the New Testament in my blood shed for them and for many for the remission of sinnes In elements of frequent use ordinary easy to be compassed these high mysteries and singular mercies are shadowed SECT IV. A further Corollary drawn from the same Doctrine The necessity of explanation of Sacramental signes FOurthly Then there is a necessity that these Sacramental signes be opened explained the mystery cleared the thing signified held out and the Analogy and proportion made known otherwise the soul is still left in the dark and no benefit reaped either for the help of our faith or clearing of our understanding There is no Sacrament as Calvin well observes without a promise preceding The Sacrament is an appendant to the promise as a seal among men is to a Covenant an earnest to a bargain or a ring hath been to a marriage were there no promise there were nothing in those signes As where there is no Covenant there is nothing confirmed by a seal where there is no bargain nothing is ratified by earnest given where there is no matrimoniall consent the ring would be but an imposture the Word of promise gives being to the Sacrament according to that received speech g Accedit verbum ad elementum fit Sacramentum The Word to added to the Element and it is made a Sacrament And there can be no improvement of the Sacrament to any spirituall advantage without understanding of the promise Were the signes such as did proclaime their own signification as a footstep the foot that made the impression or a shadow the body then the signes might stand alone and speak their own intentions But being creatures for civill uses and having only an aptnesse in them to hold out the thing that they signifie and as hath been said equally apt to other significations a further explanation is necessary Signes among men must have their significations known as well as founds in musical and military instruments otherwise as none could know in the one what is piped or harped nor upon sound could prepare themselves to battell 1 Cor. 14.7 8. so in the other none can know what is shadowed out or resembled There was a custome to ratifie Covenants by killing a calfe and the Covenanters passage between the parts of it as you may see Jerem. 34. He that understood not the meaning of that ceremony could know nothing of a Covenant by that means between parties to be solemnized none understand any more then by sight then many of us do now by the reading of it A garland at the door if custome did not give us a reason of it would speak no more to a passenger without
whatsoever interest they may claim or on their behalf be claimed are justly debarred from it and in present denyed admission to it And on the contrary All that are in a present aptitude and capacity to improve it for spiritual advantages are regularly to be received and by no means to be denyed This is plain it must be administred to the Churches advantage and edification unto every members possible advantage They that are in an utter incapacity to receive benefit are in all reason to be denyed it and those of capacity to be received to it Some would have those debarred or at least to debar themselves that hopefully may profit and we may not plead for their admission that are in the judgment of all reason in an incapacity of profiting Those that stand in this present incapacity are of two sorts 1. Such that through inabilities cannot make any improvement of it 2. Such that resolvedly and obstinately will not Those that through inability cannot are of four sorts First Those that by reason of minority and non-age are not yet ripe for the use of reason as Infants and younglings Secondly Those that by providence are denyed it as natural idiots Thirdly Those that are berest of it as distracted persons aged persons grown children Fourthly Those that by their grosse neglect in spiritual things never made improvement of it First Infants These the Church as well Popish as reformed by an universall received custome denies to admit As the Disciples sometimes rebuked those that brought infants to Christ to receive a blessing so the Church now provides that none shall bring them to partake of this Sacrament And though the Disciples suffered a check from our Saviours mouth in the one Infants having title to and being in a capacity to receive benefit by that Church-priviledg as being Church-member yet we believe the Church is free from reproof in the other upon the ground laid down before viz. their incapacity to improve it to their spiritual benefit It is true that the practice in the Church for at least some Churches anciently was otherwise as those know that are verst in antiquity several quotations out of Dionysius Areo pagita Cyprian Austin the Councell of Tolet may be seen in Suarez disput 62. quaest 79. Art 8. sect 4. Though according to Thomas Aquinas Dionysius his words make not for it as may be seen part 3. quaest 80. Art 9. This custome Maldonate in Joh. 6.53 saith continued in the Church 600. years but he onely saith it and Suarez in the place before quoted saies it was never received of the whole Church and perhaps saith he the practice was not Common seeing there is no more mention of it among the Ancient and quotes the opinion of some that day The Fathers never observed this custome but onely tolerated it because they could not resist the multitude And one that speaks enough in favour of it findes the practice of it in Africk and Europe but can bring no testimony out of Asia for it onely he saies that he does not read that the custome was contrary in any part of Asia The Schooles have disputed infants capacity of it Thomas Aquinas in the place quoted is against it together with many others whose names Suarez mentions Suarez himself is for the affirmative that infants are in capacity of it as that which he saith is farre the more probable and hath most reason and authority for it And in the conclusion hath much ado to excuse the Church of Rome for the neglect of it as Jansenius hath for their Communion onely in one kind Harmon Evang. cap. 131. when the practice of all antiquity he confesses was otherwise and Bellarmine for their eating on fast daies before the evenning against all Scripture precedent Bellar de bon oper lib. 2. cap. 2. But the Church of Rome her self hath reformed this and hath not put our Reformers to the trouble of it though a man might wonder what moved them to it giving so much to this Sacrament as they do to conferre grace by the work done and to fortifie the foul against Satan But it is plain that the high reverence they gave to their transubstantiated elements moved them to it lest any thing unworthy of them should befal them upon the same account that they deny their cup to their laity they deny the bread to those that are in minority see Jansenius ut supra an eminent Writer of the Protestants appears much in favour of this practice not upon the reasons that moved those Fathers which was a supposed necessity of it grounded on those words of Christ Joh. 6.53 Except ye eat the flesh of the Sonne of man and drink his blood ye have no life in you understanding it of Sacramentall eating at the Lords Table but on other grounds 1. Those that are partakers of the thing signified are not to be denied the sign 2. Infants are of the Church they serve to make up that body and Christ the Saviour of the body 3. Christ himself saith Suffer little children to come unto me and forbid them not for of such is the Kingdome of heaven And from each of these he drawes up formal Arguments for infants admittance And he supposeth that that text which is brought as a barre to hold them back 1 Cor. 11.28 Let a man examine himself and so let him eat of that bread and drink of that cup may be easily answered that it is to be understood of those onely that are in danger to eat and drink unworthily and so to be guilty of the body and blood of Christ of which saith he there is no fear of infants These Arguments undoubtedly are of strength to conclude their fundamental right and title as to baptisme so to the Lords Supper but they are two weak to give them actual admission They conclude their jus ad rem but not their jus in re They have upon these grounds a first right but they must wait a further growth till they have a second Baptisme gives right in the face of the Church to all Christian priviledges and this is a Christian priviledg so also the hearing of the Mysteries of Faith the highest of Mysteries to be taken into debate of doubts of the highest nature are Christian-priviledges yet as every baptized person hath not forthwith these high Mysteries communicated to him nor yet is admitted to such high debates as Christ was at the age of 12. years which is recorded as a miracle so neither are they therefore to be actually admitted to the Lords Table And if that text of preexamination may be avoided yet sufficient may be said for a barre to their admission They cannot do that which is outwardly to be done at this Table they cannot take and eat see Whitaker pag. 373. And in case the bread be put into their mouthes it is more like to be cast out then eaten They cannot answer the end of the Sacrament to do it in remembrance of
as general truths are brought home by particular application so they seal mens particular interest in the Covenant He that hath the Son hath life He that eateth my flesh and drinketh my blood hath eternal life These are Scripture-Propositions and he that is to seek here hath no cure in the Sacraments They can give no direct remedy These signs and seals take this for granted and cannot make proof of it But when this is assented to in the general He that hath the Son hath life and he that feeds upon him shall live for ever Here soules are confirmed in their particular interests that the Son is theirs and that they feed upon him for life eternal Thirdly we must distinguish the outward sign in the Sacrament together with that which is done about them or any of them and the Communicants act in the bare beholding of them from our act of receiving of them In the former sense they are no more then signes The Lords Supper thus considered is no more then a remembrance memorial or representation of Christs death and passion In the latter it is a seal pledge or earnest And therefore to say that Christ ordained it to be a remembrance memorial and representation of his death is a truth But to say that therefore he did not ordain it to be a seal is a manifest error If Christ had taken bread and broken it taken the cup and poured out wine and had said This is my body this is my blood here had been a sign a memorial a representation and no more But when he saies Take eat this is my body This is my blood in the New Testament drink ye all of this it is as Circumcision was both a sign and seal As a sign remembrance or representation the beholding is sufficient as the Israelites did the brazen Serpent and as Papists look on their Images for which if they had an institution as they have a prohibition they might be defended and if we were to do no more it would be no more then a sign memorial and representation But being to receive it It is a seal and pledge of that which it represents and brings to our minds Fourthly They are not absolute seals but conditional They do not make it good to all that Christ is theirs but upon Gods terms which is exprest by St. Peter to be the answer of a good conscience towards God Of this I spake largely Treatise of the Covenant pag. 34 35 c. which by Mr. Baxter in his Apology hath been examined Sect. 60 to Sect. 82. which here must briefly be taken into consideration A digression for vindication of chap. 7. of the Treatise of the Covenant from Mr. Baxters exceptions touching conditional sealing in Sacraments HAving in my Treatise of the Covenant shewed at large that the Covenant of grace is conditional In my seventh Chapter I inferr'd that the seals of the Covenant are as the Covenant it self conditional making it good with six several arguments as I had before asserted it in my answer of Mr. T. chap. 15. p. 100. This reverend Mr. Baxter is pleased to take notice of in his Apology and to put the question in opposition to me in these words Sect. 60. Whether the Sacraments seal the conditional promise absolutely or the conclusion conditionally when onely one of the premises is of Divine revelation and whether this conclusion be de fide I am justified and shall be saved Which terms I leave to the intelligent Reader to consider He is not pleased to take notice of any one of my arguments whether it is because he judges them unworthy of his answer or for any other reason I cannot tell I produce likewise the testimony of many of our Divines speaking the same thing and he takes as little notice of any of their authorities As I then spake what reason inforced me to believe so I have the same reason still to believe what I have spoke and when all is examined which may be found in that apology from p. 115 to p. 144. I think more is spoken for me then against me He is pleased pag. 139. to say The difference is so small that were it not for some scattered by-passages I would scarce have replyed to you I therefore shall return no other rejoynder but onely to observe such passages as may best serve to clear the truth in question He goes about to take away the subject of the question and saies I never heard of nor knew a conditional sealing in the world which to me is very strange Besides what I have spoken of it he hath doubtlesse read Mr. Marshalls answer to Mr. T. and pag. 224. of his Treatise of Infant-Baptisme he makes us know that he hath read it and he expresly calls it a conditional seal of the receivers interest in the Covenant He confesses the possibility but asserts the vanity of such sealing As if a man saith he Sect. 77. pag. 140. should set the wax and material Seal to a deed of gift with this addition I hereby seal to this or own it as my deed if such a man be now living in France or if such a ship be safe arrived or if such a man shall do such a thing otherwise this shall be no seal Here I think an impossibility is found out Is an actual Seal made no Seal upon any condition in the World Hath he never heard of that Maxime Quicquid est quando est necesse est esse or that other Quod factum est infectum reddi nequit And we are wont to say that this is not within an omnipotence to make a thing that is whilest it is not to be unlesse Mr. Baxter means that such wax with impression made is formally no seal before the time that in law it hath its efficacy as he seems to say Sect. 72. where he hath these words To say I conditionally seal is to say It shall be no seal till the performance of the condition So a bond sealed and delivered in presence of witnesses is unsealed till it be forfeited which is a manifest absurdity And I speak not of a conditional seal as opposed to actual I should call such a seal not conditional but potential I speak to conditional sealing as it is in the question that is when a man ties himself by seal to such or such a thing not absolutely but upon condition and such sealings I think are common in the world A Master seals to his Apprentice and binds himself at the end of his term to apparel him to make him free of his mystery c. but all this upon terms and condition of true and faithful service If Philemon in his way had sealed to Onesimus his seal had not tyed him to make good such engagements I have alwaies thought As is the obligation so is the seal and if there be no such conditional obligations we have been long abused with such forms The condition of this obligation is such
the mercies of the Covenant No opinion that they hold party that they take name that they think they have got supposed interest that they have in Christ can acquit them They may be denominated unsanctified or unholy men having not obtained that which the Apostle sought in prayer in behalf of the Thessalonians that they might be sanctified throughout in spirit soul and body sanctification purifies all the unclean and heales all the diseased parts And no unclean person can inherit the Kingdome of God Eph. 5.5 They are truely styled impenitent ones Repentance is a return to God in the same latitude as our departure by sin was from him In every sin of all these and of the like kind we depart from God In repentance therefore we are to return from every sin to God The Prophet tells us upon what terms our souls may be freed from ruine by sin Ezek. 18.30 Repent and turn your selves from all your transgressions so iniquity shall not be your ruine and unlesse we repent we shall all perish Luk. 13.3 5. They are justly pronounced to be void of grace there being that contrariety between grace and sin that they cannot rest in the same subject or lodge continually in the same heart without opposiition Where grace is prevalent sin falls and where sin prevails grace is excluded and it is the grace of God that brings salvation Tit. 2.11 They are void of the Spirit of regeneration As our birth-corruption hath in it the spawn of all sin so regeneration hath the seed of all grace And Except we be born again we cannot see the Kingdome of God John 3.3 These are the men which by their claime of Baptisme The uselessenesse of Sacraments to these persons and offer of themselves to the Lords Table subscribe the equity of their own condemnation and justifie the sentence of death pronounced against themselves They accept the Covenant on those terms on which it is tendered in the Gospel and upon these terms they are under the wrath of God and lyable to the sentence of eternal death Yet not remedilessely helplessely hopelessely as it is with those oftentimes that upon forfeitures of Covenant fall into the hands of man the forfeiture being once made advantages are taken by many to the uttermost The prodigal is an instance of the Fathers readinesse to receive to mercy those that have gone away from him in wayes of sin And the Prophet tells us Ezek. 18.21 22. If the wicked will turn from all his sins that he hath committed and keep all my statutes and do that which is lawful and right he shall surely live he shall not dye All his transgressions that he hath committed they shall not be mentioned unto him in his righteousnesse that he hath done he shall live And though it be a wickednesse that reaches to the highest violation of Covenant yet this shall not hinder Jer. 3.1 They say If a man put away his wife and she go from him and become another mans shall he return unto her again Shall not that land be greatly polluted But thou hast played the harlot with many lovers yet returne again to me saith the Lord. He that hath hitherto come in the highest degree of unworthinesse to the Lords Table as oft as he hath come to it yet casting that off which was his unworthinesse and coming up to Gods terms he is now received and accepted SECT VII A further Corollary from the former Doctrine THen let all take heed that they look for no more from Sacraments then God hath put into them We are to look for no more from Sacraments then God hath put into them and promised to do by them and hath promised to work by them least looking unto them and waiting for them as the troops of Tema and companies of Sheba for the stream of Brooks which vanish when they wax warm and are consumed out of their place they be confounded and coming thither be ashamed And this caveat is no more then needs seeing men in all times have been wonderfully apt to delude themselves upon account of their fruition of outward Church-priviledges Mens aptnesse to delude themselves in Sacramental priviledges and in particular Sacrament-priviledges And to this they are induced by divers reasons 1. Because Sacraments are an honour which God hath vouchsaf'd to his people and denyed to others that stand not in that relation and they cannot think that it is in vain that such an honour is conferred upon them 2. There are great promises annext to them and made to those that make right improvement of them The bread is the Communion of the body and the wine in the Lords Supper the Communion of the blood of Christ 1 Cor 10.16 It is the New Testament in Christs blood shed for many for the remission of sins Matth. 26.28 Baptisme saves through the resurrection of Christ 1 Pet. 3.21 As many as have been baptized into Christ have put on Christ Gal. 3.27 Insomuch that we have been taught that in Baptisme we are made children of God members of Christ and inheriters of the Kingdom of heaven These promises are streight applied without any eye had to the terms and Propositions annext to them like unto men that look at dignities in offices and never regard the burthens 3. Interest in Sacraments is not onely a priviledge but a duty not onely an honour but a work of obedience in them that partake of them To be baptized with water and to eat of the Bread and drink of the Cup in the Lords Supper is a duty as it was to be circumcised in the flesh of the foreskin and to eat the Paschal Lambe at the time appointed and there is danger in neglect of these This gives some ease and speaks some peace to the conscience that they have done the Command of the Lord. 4. They are yet matters of ease especially New-Testament-Sacraments Here is no mortification of the members no crucifying of the flesh no cutting off the right hand or plucking out the right eye and therefore no marvel that men could wish that all Religion were in them and hope that salvation may be gained by them Lastly Those of these conceits have alwayes met with teachers to sooth them up in them In all Ages some have over-highly advanced Sacramental priviledges and carry on their delusion How high was Circumcision set up in the Apostles times as in regard of the necessity of it Acts 15.1 Certain men which came down from Judea taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved So also in regard of the power and efficacy of it and therefore the Apostle was put to it to warn men in that way of the delusion and to give that undervaluing term of concision to it Phil. 3.2 After-age produced Schoolmen and Popish Writers to magnifie them affixing and limiting salvation except in some cases extraordinary to the water in Baptisme and
Annotat Bellar. de Scriptor and though Pamelius and Bellarmine suppose that the Author was ancient and of the same time with Cyprian because the title speaks it as if it had been directed to Cornelius who was Bishop of Rome in Cyprian's time yet B. Usher observes that in old Manuscripts B. Vsher in the Catalogue of Authours cited in his Answer to the Jesuites Challenge Arnoldus Carnotensis Abbas Bonevallis who was many hundred years after Cyprian viz. in the year 1160. is mentioned as the Authour Hilarie about 100 years after Cyprian Quà m autem in eo per Sacramentum communicate carnis sanguinis simus c. Hilar. de Trin. lib. 8. speaks of the Sacrament of Christs body and blood Ambrose about the same time with Hilary or but a little after hath written six Books De Sacramentis and which is observable he treateth therein onely of Baptisme Accedit verbum ad elementum fit Sacramentum etiam ipsum tanquam visibile verbum Aug. in Joh. Tract 80. and the Lords Supper Austine writing not much after Ambrose by whom he came to the knowledge of the truth often useth the word and that in the most strict acception The Word saith he being added to the Element there is made a Sacrament which is also it self as it were a visible Word And again Quid sunt aliud quaeque corporalia Sacramenta nisi quaedam quasi verba visibâ—lia Contra Faust l. 19. c. 16. What else are all corporal Sacraments but as it were certain visible words And having said that Christ did institute Sacraments in number very few for observation very easie Christus Sacramentis numero paucissimis observatione facillimis significatione praestantissimis societatem novi populi colligavit sicut est Baptâ—smus et Communicatio corporis et sanguinis ipsius etsi quid aliud in Scripturis Canonicis commendatur Epist ad Jan. 118. cap. 1. and for signification most excellent he expresly saith that these Sacraments are Baptisme and the Lords Supper adding indeed and if there be any other commended in the Canonical Scriptures But that there is any other Sacrament besides Baptisme and the Lords Supper commended in the Scripture Hoc tempore posteaquam resurrectione Domini nostri Jesu Christi manifestissimum indicâ—um libertatis nostrae illuxit nec corum quidem signorum quae jam intelligimus operatione gravi onerati sumus sed quaedam pauca pro multis eadamque factu facillima et intellectu augustissima et observatione castissima ipse Dominus et Apostolica tradidit discipl na sicuti est Baptismi Sacramentum et Celebratio corporis et sanguinis Domini De doct Christ. l. 3. c. 9. he doth not affirm Yea in another place having used the like words concerning the Sacraments of the New Testaments he mentioneth these two onely leaving no suspition at all as if there were any other Besides when he affirmeth the Sacraments to be as it were visible words as in the places before cited he plainly enough excludeth those Popish Sacraments Penance and Matrimony Satis est ad Sacramenti naturam quatenus signum est sensibile ut alâ—quo sensu percipiatur nec debet excludi sensus audiendi c. Bellar. de Sacr. in gen l. 1. c. 14. Bellarmine would have it suffice if the outward sign be any way sensible though it be perceived onely by the sense of Hearing But as Chamier well observes Austine needed not to have mollified his speeches with as it were if he had not taken the word visible properly and as distinct from that which is perceived by any other sense then that of Seeing Si de Sacramentis secundum aliquas conditiones quas haeretici requirunt loqueremur neque nos diceremus esse tam multa quam ponimus Greg. de Valent. apud Cham. tom 4. lib. 4. cap. 6. Gregorius de Valentia as Chamier cites him granteth That Sacraments being considered in respect of some conditions which Protestants whom he as their manner is termeth Hereticks require so there are not so many as otherwise they hold there are So though Bellarmine in the place above cited will not admit Sacraments to be seals Fatemur Sacramenta novae Legis esse signa seu sigilla quodammodo promissionis divinae And again Sacramenta vetera fuerunt velut sigilla quaedam quibus est obsignata et firmata apud homines Divina promissio Greg. de Valent. apud Cham. tom 4. lib. 2. cap. 9. yet this other Jesuite Valentia is not so strait-lac'd but doth acknowledge that they are after a sort seales of Gods promise whereby it is confirmed unto us So the Councel of Trents Catechisme doth make this one reason why Sacraments were ordained Altera verò causa est quod animus noster haud facilè commovetur ad ea quae nobis promittuntur credenda Quemadmodum igitur in Veteri Testamento Deus fecerat ut magni alicujus promissi constantiam sâ—gnis testificaretur Ita etiam in novâ lege Christus Salvator noster cum nobis peccatorum veniam coelestem gratiam Spiritus Sancti communicationem pollicitus est quaedam signa oculis et sensibus subjecta instituit quibus quasi pignoribus obligatum haberemus atque ita fidelem in promissis futurum dubitare nunquam possemus Catech. Trid. de Sacram. viz. because we are slow to believe and therefore Sacraments are not onely signes but as pledges to assure us of those things which are promised unto us And as the Apostle calls Circumcision a seal Rom. 4.11 So Abrabaneel a famous late Rabbine among the Jews in his Commentary on Esay 52.13 c. speaking of Circumcision doth call it chotham berith that is the seal of the Covenant It is true he speaks of it onely as a seal whereby Abraham did assure himself unto God to be his whereas the Apostle speakes of it as a seal whereby God did confirm his Covenant unto Abraham But the Covenant being mutual wherein God doth engage himself unto man and man doth ingage himself unto God the Sacraments as seales of the Covenant serve to confirm both the one and the other ingagement Now the Sacraments thus having respect unto the Covenant and standing in a subserviency unto it this reverend Author Mr. Blake having by Divine assistance composed and published a Treatise of the Covenant which deservedly hath found good acceptance by the good hand of his God still upon him doth now offer to publick view a Treatise of the Sacraments which I presume will be no lesse accepted The Authours former Works do sufficiently speak his worth he needs not my Elogie neither can it adde any thing unto him Yet having been more then ordinarily acquainted with him above 20 years though more then half of this time the great distance whereat Providence hath set us hath much hindered the improvement of our acquaintance this I cannot but say that I alwaies held him one whose judgment in any matter of
thus driven on they could not but see that Christs presence with or in the Elements can be no more then Sacramental in which the sign is still put for the thing signified The bead is the body and the cup the blood of Christ no otherwise then the rock in the wildernesse was Christ In the explication of Sacramental signs there can be expected no other then Sacramentall speeches And therefore that great Lutheran Logician was much mistaken in charging the transgression of his maxim upon Calvinists that the proper sense of Scripture is ever to be held unlesse the contrary can be evidently proved in their leaving of the letter in the words of the Supper sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he speaks Taking it for granted that no such necessity can be shewen When it is enough to evince the necessity of a trope that the words are an explanation of a Sacramental sign We must not put this Sacrament at such a distance from all others as to make the whole here rigidly proper and all others Sacramental Words must be fitted to the nature of the subject But to help himself out he wisely borrowes from Bellarmine an assertion that Reasons are not to be demanded of any that hold the proper sense why they keep to it Both of them it seems despairing of giving any reason that is satisfying But methinks he might blush in the use of the Simile that he hath also borrowed to make his assertion good This were say they as if any should ask of those that are in a journey why they hold the old beaten way and why they go in at the door and not at the window When they or either of them can make it appear that the old way of interpretation of Sacramental speeches is to understand them properly without any Metonymie then I shall say that the letter here is not to be left but in the strictest rigour to be followed But till then I shall believe them to be both out of the way And all Sacraments being appendants to promises it will likewise follow that Christs presence with him that in faith takes these Elements is no other then a presence in Spirit Where these things are happily accorded and all scruple laid aside a new quarrel is raised about the subject of Sacraments That they are institutions of Christ and gifts vouchsafed by him to his Church is acknowledged But to whom they belong and who of right can make his claim to them is not determined when yet the visibility of the Ordinances and trust reposed in man for dispensation of them whose sight is more weak then to discern that which is invisible necessarily concludes that they belong to visible Church-members not in a select way pickt out of other Churches which is a way that no Scripture-Saint ever trod but in as great a latitude as the profession of the Christian faith In this Scripture is so plain that it is wonder that ever it was made a controversie Either the Jew outwardly was mis-nam'd when the title of Circumcision was given him and a foul misprision run upon when a proselyte was circumcised or a new convert in Scripture-way baptized or else this must necessarily be granted So that as to title and right of claim if Scriptures may judge the Covenant-grant is clear Yet as there are many that have their just right in Legacies and inheritances who are not judged meet for present fruition It would be many a man's losse even to ruine to have that presently put into his hands which justly might be claimed as his own So it fares in this great Ordinance of the Lords Supper which all that partake of are to look upon and improve as a memorial of Christs death for which all are not in any possible capacity as they are not for some other duties And here in all reason they that are to dispense this Ordinance are most concerned to distinguish And if Regeneration be the mark by which they are to be steered it is not like a Sea-boy appointed for the Pilot's guide floting on the top of the water but rather as one hid in the bottome which necessarily involves both dispenser and receiver in inextricable difficulties and perplexities And when most confesse that men free from ignorance errour and scandal though unregenerate must have admission and all acknowledge that such will we nill we will enter If it be concluded that unregeneration is an undeniable and invincible barre to all possible benefit and blank paper is alwayes sealed whensoever such take it it is not yet made known how it may be dispensed by those in whose hands it is entrusted with any possible comfort A great part of this work is to render the way here more comfortably passable in giving the doubting soul hopes that yet sees not concluding evidence in his own thoughts of a new birth many of which upon principles that they have taken in sadly reason against themselves in participation of this Ordinance and withal to put courage into the hands of the Ministers of Christ to presse the power of this soul-humbling Ordinance of God on the hearts of intelligent hearers competently instructed in Gospel principles whom yet they may justly have in jealousie not yet to have come up to this great and blessed work of a thorough change wrought in the mean space differing little or nothing from the common received opinion as to the qualifications of those that are to be or are not to be denyed admittance Yet I thought not meet that they should go alone but to send out upon this occasion into publick view a just Tractate of Sacraments which occasionally is grown into a bigger bulk then I ever intended That which appeares clear to my sight I doubt not but will seem otherwise in the eyes of some others And therefore I put it upon my account to meet not onely with dislike as every one does that deals in works of this nature but also with opposition I heare indeed that as of old it hath been said that unregenerate men have no true right in the sight of God to any of his creatures and that all such possessors are usurpers so also it is now maintained that all such notwithstanding their visible Church-interest are without all right to any Church-priviledges Though they make use of them as unregenerate men do of the creatures and by command from God must make use of them so that their neglect of them is justly charged as their sin yet they are still without any true right to them or title in them This I confesse with me is a strange assertion I should thinke that those immunities which Jesus Christ to whom all power is given in heaven and in earth of his good pleasure doth vouchsafe to men of meer visible Church-interest in order to bring them to an invisible right and title and which unregenerate men enjoy in order to work them to a Regenerate state are their true ana proper right
then a flower in the window within To see Baptisme and the Lords Supper acted in the highest way of decency and reverence may possesse with wonder but not at all edifie the ignorant beholder Here as almost every where we have those of the Church of Rome our adversaries And there hath been no small contest whether this word which gives being to Sacraments be Concionatorium or Consecratorium whether it be a word for communicants instruction or the elements consecration He that pleases may read Bellar. de Sacramentis in genere lib. 1. Cap. 19 20. Suarez de Sacramentis disput 2. quaest Sexages art 8. on the one part Chamier de Sacramentis in genere Cap. 15. Whitaker praelect de Sacram. Cap. 6. on the other part All of which was occasioned as Chamier observes by a speech of Calvin lib. 4. Institut Cap. 14. Sect. 4. who speaking to that common saying that a Sacrament doth consist of a word and outward signe saith h Verbum enim intelligere debemus non quod sine sensu fide insusurratum solo strepitu velut magica incantatione consecrandi elementi vim habeat Sed quod praedicatum intelligere nos faciat quid visibile signum sibi velit Quod ergo sub Papae Tyrannide factitatum est non caruit ingenti mysteriorum profanatione Putarunt enim satis esse si Sacerdos populo sine intelligentia obstupente consecrationis formulam obmurmuraret Imo id data opera caverunt ne quid doctrinae inde ad plebem proveniret om nia enim Latine pronunciarunt aput homines illiteratos Post ea eousque erupit Superstitio ut consecrationem non nisi rauco murmure quod a paucis exaudiretur rite peragi crederent We are to understand such a word that hath not power of consecration of the element barely with a noise whispered without sense or faith as by a magicall spell But such as being preached or published gives us to understand what the visible sign meanes Therefore that which is done saith he under the Tyranny of the Pope is not without a notable prophanation of the mysteries for they have thought it enough for the Priest to mutter the forme of consecration while the people stand amazed and without understanding yea they puposely provide that no help in knowledge should come to the people pronouncing all in Latine among illiterate men yea afterward superstition so farre prevailed that they beleeved consecration to be done aright when it was done with a low muttering sound which few could hear A notable character worthy of his penne setting out to the life their art to hold the world in blindnesse In stead of giving an account what hath been on both parts handled in this Controversy I shall lay down that which I will judge to be truth in severall propositions Explicatory Propositions A word of institution neâ—essary First That an institution from God and words from his mouth that hold out such an institution of every Sacrament is of absolute necessity even to the very being of a Sacrament It were a dumbe element and a superstitious Ceremonious observation without it if we can find no institution for water-Baptisme our men that stand for a pure spirit-Baptisme will have the upper hand in that particular But here our adversaries and we are at an agreement Consecration respects not the elements but participants Secondly That consecration if we may so call it that is used in the publique solemnization of any Sacrament is not in respect of the elements or outward signes themselves whose essence remaines entire and unchanged But it is for their sakes that use these signes and unto whom in their use onely they suffer a change from common to sacred And therefore being not for the elements Nam Catholici omnes docent verbum Sacramenti esse pauca quaedum verba â Deo praescripta quae super materiam a ministro pronuntianda sunt but for believers sakes a magical incantation is not of use but verbal instruction Therefore that of Bellarmine in the name of all the Catholicks as he calls them i That the word which makes a Sacrament is only a few words prescribed of God to be pronounced by the Priest over the matter of the Sacrament is not to be suffered Those words might as well be concealed as thus muttered the elements do not heare them neither do they suffer any change by them That speech of Austin we willingly grant that the word is added to the element and it is made a Sacrament But not with a Romish Glosse upon it that by the word there should be understood barely the uttering or as they would rather have it the muttering of a few words But the word of institution holding forth a Divine designation of it to that end and use which is not to be concealed from those for whose use it is ordained as though it did work by way of a secret change but in the plainest way to be made known to them So that those bare words in Baptisme I baptize thee in the Name of the Father c. are not that which makes it up into a Sacrament But the command of Jesus Christ by the application of water to baptize in that Name Neither is the uttering of those words This is my body This Cup in the New Testament is my blood sufficient but the whole series of the institution in the words and actions of Christ Jesus Thirdly For an orderly administration of the Sacrament Repetition and explanation of the words of institution singularly useful it is of singular use that the institution be repeated and that in Scripture-language which Bellarmine confesses we do alwayes in Baptisme and many of us at least out of 1 Cor. 11. at the Lords Supper and much for edification to have them briefly explained This addes authority and honour to the administration and the understanding of many deploredly ignorant is hereby benefited If Parents must teach their children when they saw the rite of the Passeover a reason of it Exod. 12. then much more should Ministers of the Gospel teach it their people Christians should act nothing in way of worship of God but they should see and know reason for their actings Fourthly It is not essential to a Sacrament A precise forme of wo ds not essentiall in a Sacrament that a precise forme of words be observed in the administration of it so that the being of a Sacrament is lost if a word be changed But it is sufficient that the summe and substance of the institution be held out and repeated and the signs accordingly in the administration applyed to the end for which they are ordained to illustrate and seal the thing signified to those that partake of it though a licentious freedom of variation of the words is to be avoyded so the sense and meaning of the institution may be if not lost yet at least obscured there being no secret force in
that work few prayers sent up or sought for that purpose did they think they were dedicated to God they would be at care and would not grudge pains to seek a blessing from God For the Lords Supper that seemes often to have a little honour when that of Baptisme hath none at all being administred in times of mens growth when the other was over in mens infancy carrying terrour in the face of it by reason of those explicite words of the Apostle upon the Corinthians prophanation of it He that eateth and drinketh unworthily is guilty of the body and blood of the Lord and eateth and drinketh his own judgement The examination called for upon addresse unto it and those lists of judgements that are upon record upon the prophanation of it many weak and many sick and many sleeping And perhaps some reliques of superstition not yet wholly outed since that time that a corporal presence was believed and the bread worshipped As is said of some that they receive so devoutly as though God were in the bread and they live as though there were no God in heaven But if the Author and nature of this Sacrament were aright weighed another reverence a reverence beseeming the glory of it would be given it which is not my business now to prosecute being to speak here of the general nature onely of Sacraments Men would then be content that the whole of the Administration should be carried on so as becomes the honour of the Ordinance and would make it their business to promote a way that a due preparation might be made in fitting the communicants and taking cognizance of them that come that they may be able to discerne the Lords body and so honour and not prophane it They would then take care to avoid unworthinesse lest the Author of this Feast should detect them as the Master of the Feast did detect the man that came without his wedding-garment we should see more reverence in the duty more careful consciencious waiting upon the duty CHAP. VII SECT I. The adaequate subject of Sacraments THe next thing here to be considered in this definition of a Sacrament laid down by the Apostle is the subject of it grounded upon the person that here received this sign of Circumcision and considered as accepting of the Covenant of God as we have heard He entered the Covenant in his own name and in the name of all them that were confederates with him And he received Circumcision the sign of it and they in their time respectively were also circumcised and from hence these Conclusions may be drawn 1. The Covenant-people of God are the adaequate subject of the Sacraments They and they onely have their right and interest in them 2. Sacraments are not arbitrary but necessary they are not only priviledges but duties The Covenant-people of God may and they must receive them 3. Their efficacy depends upon their use They are no Sacraments to those that do not partake of them Of these in their order The Covenant people of God are the adaequate subject of Sacraments First The Covenant-people of God are the adaequate subject of the Sacraments They and they only have their right and interest in them There can be no truth more clear then this in case we look into the Scriptures and for full proofe of it I shall lay down these Positions Propositions evincing the truth of the Point First It is upon the account of the Covenant that any among the sons of men are of the people of God that they have any relation to him in order and tendency to their everlasting welfare Where the Covenant is not all relation-interest in God is wanting these are without God Ephes 2.12 Deut. 29.10 11 12 13. Ye stand this day all of you before the Lord your God your Captains of your tribes your Elders and your Officers with all the men of Israel your little ones your wives and the stranger that is in thy Campe from the hewer of wood unto the drawer of thy water that thou shouldest enter into Covenant with the Lord thy God and into his Oath which the Lord thy God maketh with thee this day that he may stablish thee to day for a people to himself and that he may be unto thee a God as he hath said unto thee and as he hath sworn unto thy Fathers to Abraham to Isaac and to Jacob. They that were no people by Covenant are made a people as he that was no servant by Covenant is made a servant and she that was no wife made a wife These are nigh when others are afar off Ephes 2.17 Hereupon the Jewes to whom the Covenants pertained Rom. 9.4 have this glory Psal 148.14 A people neare unto the Lord. A wife is called by the name of her husband Esay 4.1 And the whole of the family by the name of the Master of the family so all of the people of God in Covenant are called by the Name of God He owns them as his Ephes 3.15 God mentions it as a motive taking with him to hear prayers 2 Chron. 7.14 If my people that are called by my Name do humble themselves and pray I will hear And the people of God urge it as a motive to prevail that they may be heard Jer. 14.8 9. O the hope of Israel the Saviour thereof in time of trouble why shouldest thou be as a stranger in the land and as a wayfaring man that turneth aside to tarry for a night why shouldest thou be as a man astonied as a mighty man that cannot save yet thou O Lord art in the midst of us we are called by thy Name leave us not Esay 64.18 19. Our adversaries have troden down thy sanctuary we are thine thou barest not rule over them they were never called by thy Name upon termes of Covenant onely they are the Lords Secondly It is upon the same account that they have any interest in the Sacraments which are the badges and markes of a people of God in profession When the Covenant was entred with Abraham and his seed Gen. 17. Circumcision was forthwith instituted These therefore were called the Circumcision all others the Vncircumcision Ephes 2.11 The title Jew did denote the people of God Thou art called a Jew saith the Apostle and restest in the law and makest thy boast of God Rom. 2.17 and Jew and Circumcision are the same Rom. 2.25 26 27. Rom. 3.1 And hereupon as Abraham entring Covenant was circumcised and his seed so proselytes joyning to them and their seed were circumcised And the self same that had their title to Circumcision had their interest in the Passeover and onely these as to males Exod. 2.43 44 45. This is the ordinance of the Passeover there shall no stranger eat thereof But every mans servant that is bought for money when thou hast circumcised him then shall he eate thereof A Forrener and an hired servant shall not eat thereof Rivet on the words
men of his interest should be received then Christ would not at any hand have knowingly gone against it and given him admission to it And what he did according to the mind of God as a Minister by a Minister may be done And to pronounce him at that time that he received it such that had no right for admission yet to admit him were such a precedent as Christ would not have given Christ would not trust himself with some upon that account that the knew what was in them Joh. 2.23 24. and he would not have trusted the Sacrament with such a one in case he had not known that it had been the mind of God that men of that standing should partake of it If it be objected that Christ knew that Judas was not in a capacity to improve the Sacrament for sanctification and salvation being a reprobate I answer respective to his gifts wherewith he was endowed he was in capacity of improvement The Sacrament is of use to those that were his inferiours and an eye is had to the tendency of the work according to Gods revealed will and not to that which is in Gods secret purpose Let us summe up the argument briefly into this form Ministers must give the Sacrament so as it may be to edification and not certainly to destruction But they must give it to some not yet throughly sanctified Therefore some not throughly sanctified may receive it to edification and not to destruction Thirdly the Law and Gospel in their joynt strength applyed in power to the understanding may work men of Covenant interest up to the terms conditions and propositions of the Covenant may work men of profession of faith to faith saving and justifying may work a man that is onely in name the Lords to be truely and savingly his This none can deny if Law and Gospel cannot do it in the way of instruments and ordinances appointed of God there is no way on earth in which it can be done But in the Lords Supper there is Law and Gospel the epitome and summe the strength and vigour of Law and Gospel applyed in power to the understanding Therefore the conclusion followes that the Lords Supper may work men of Covenant interest up to the terms of the Covenant men of profession of Faith to Faith saving and justified The Assumption is clear that in the Lords Supper there is Law and Gospel the epitome and summe the strength and vigour both of Law and Gospell There we have the curse of the Law in the highest degree held out Christ made a curse and bearing all that the Law denounces against sin even all that which sinne according to the Law did demerit There are sins bruises transgressions wounds There we have the summe and substance of the Gospel held out Christs death for remission of sinne laid open There we have Christ a curse which is that which the law inflicts upon transgression There we have Christ a sacrifice which is that which the Gospel doth promise all brought home and applyed to the understanding of the communicant Fourthly That which is high in the aggravating of sinne to the conscience and clear in holding out the pardon of sinne may work a man of Covenant interest up to the terms and conditions of the Covenant may work men of profession of Faith to a Faith saving and justifying This is clear which way else are men brought up to faith and sanctification but upon the sight of sinne in its aggravations and Gospel tenders for the removal of it The Assumption that sin is in this ordinance in the highest way aggravated and the removal of it held out is also clear and may easily per partes be proved 1. The highest aggravation of sin to the breaking of the heart and the melting of the soul is the looking upon him whom our sins have pierced Zach. 12.10 They shall look upon him whom they have pierced and they shall mourn for him as one mourneth for his onely sonne and shall be in bitternesse for him as one that is in bitternesse for his first-born and that we thus look upon him in the Sacrament I shall choose to set it out in the words of the Ministers and Elders met in the Provinciall Assembly of London in their Vindication where speaking to those that joyn with them at the Lords Table pag. 104. You must so remember Christ as to find power coming out of Christ Sacramental to break your hearts for all the sins you have committed against him Christ is presented in the Sacrament as a broken Christ his body broken and his blood poured out And the very breaking of the bread understandingly looked upon is a forcible Argument to break your hearts Was Jesus Christ rent and torn in pieces for you and shall it not break your hearts that you should sin against him Was he crucified for you and will you crucify him by your sins And besides the breaking of the bread is not onely ordained to be a motive unto brokennesse of heart for sin but also in the right use to effect that which it doth move unto And pag. 105. You must so remember Christ Sacramentall as to find power comming out of Christ to subdue all your sins and iniquities as the diseased woman felt vertue coming out of Christ to cure her bloody issue so there is power in an applicative and fiducial remembrance of Christ at the Sacrament to heal all the sinful issues of our soules there is no sin so strong but it is conquerable by a power derived from Christ crucified And pag. 106. You must continue in remembring Christ in the Sacrament till your hearts be wrought up to a through contempt of the world and all worldly things Christ instituted the Sacrament when he was going out of the world and when he was crucifying the whole world was in darknesse and obscurity and he is propounded in the Sacrament as a persecuted broken crucified Christ despising and being despised of the World And if you do practically remember the Sacrament of his death you will find vertue coming out thereof to make you dead to the world and all worldly things And pag. 107. Cease not remembring Christ till you be made partakers of the rare grace of humility Of all the graces that were in Christ in which he would have Christians to imitate him in humility is one of the chiefest Matth. 11.29 Learn of me for I am humble And Christ in the Sacrament is presented as humbling himself to the death of the crosse for our sakes And what a shame is it to remember an humble Christ with a proud heart The practical remembrance of the humility of Christ Sacramental when sanctified is mighty in operation to tame the pride of our hearts And pag. 110. To endeavour that your eyes may affect your hearts when you are at the Sacrament For as Christ in the Ministery of his Word preacheth to the ear and by the ear conveyeth himself into the
whatsoever is charged but enquire further what they deliver of the efficacy of it Thomas Aquinas Part 3. quaest 73. art 3. putting differences between Baptisme and the Lords Supper assignes this for one Baptisme is the beginning of spiritual life and the entrance of the Sacraments The Eucharist is the consummation of spiritual life and the end of all Sacraments And further The receiving of Baptisme is necessary to begin spiritual life The receiving of the Eucharist is necessary for the consummation of it The Councell of Florence quoted by Suarez disput 7. Quaest 62. saith By Baptisme we are spiritually born again and are nourished by the Divine Alimony of the Eucharist Suarez disput 63. Quaest 79. laies down this conclusion This Sacrament is not instituted per se to conferre the first grace and confirmes it by multiplicity of Authors and the Churches custome who never used to give the Sacrament unlesse it be to those whom she believes to be cleansed from sin by Baptisme or penance And thus argues it by reason The Sacrament saith he doth not suppose the effect that it serves to work but this Sacrament doth suppose the man to be just that receives it 2. Meat saith he is not ordayned of it self to quicken or raise the dead but to nourish or strengthen a man already alive But this Sacrament is instituted as meat and drink And though he after affirmes that this Sacrament sometimes and as by accident conferres the first grace which according to his principles he hath much a do to make out yet he acknowledges that many and grave Divines held the contrary quoting Gabriel Alensis Bonaventure and Major And their distinction is well enough known That as a Sacrifice offered it takes away sin but as a Sacrament received it onely nourishes and increases spiritual life By all which it appeares how farre those of that part are from assent to this position and no marvell when they will hold their communicants in that ignorance as to look after no more then consecration to inquire nothing into the institution The way of the Sacraments work as a visible Word as a demonstrative sign in the aggravation of sin and tender of pardon is to them a mystery As for the other part of the charge Nor oppose the unanimous judgement of Protestant Writers which is the opposition of the unanimous judgement of Protestant Authors I know many are produced speaking of the Sacraments as no causes of spiritual life or vessels to convey it but as seales and testimonies of Gods good will towards us To which I fully subscribe as after shall God willing appear But how farre most of them come short when they are throughly examined of that position which is laid down as their opinion That they are appointed to seal unto a man that saving interest in Christ and the Covenant of grace that he hath already may easily be demonstrated First That position hath that confusion in it that many of them will not own and is inconsistent almost with all their principles This makes interest in the Covenant of grace and interest in Christ which is understood of interest as a lively member the same when it is well known that they make Covenant-interest farre more large then interest in Christ see Mr. Cobbet in his Vindication pag. 48. quoting not alone Tertullian Cyprian Gregory Nazianzen Jerome Austin among the Ancient but also Amesius Chamier Luther Calvin Beza Pareus Peter Martyr Bucer Melanchton Mr. Philpot for this latitude of the Covenant Pareus who is not looked upon as any dissenting man from the rest of his brethren speaks fully When it was objected that all Israel was not in Covenant with God nor all the infants of Christians because some among them were and are reprobates he answeres To be in Covenant or to have interest in it is taken two waies either according to the right of Covenant or the benefit of it He is in Covenant that either obtaines the benefits of the Covenant which are pardon of sin Adoption regeneration salvation or which hath onely the right or outward symbole of the Covenant He applies his distinction that that proposition That no reprobate is in Covenant with God is onely true of the benefits of the Covenant which heretofore were and still are peculiar to the Elect but being understood of the right and outward symbole of the Covenant it is to be denyed for that indifferently belongs to all that are born in the Church among which many are reprobates as the event doth demonstrate neither is it lawful for the Church to exclude any that by their own impiety do not exclude themselves which Israelites in times past did and Apostatizing Christians now do to their greater damnation whether they be of those that by a true faith receive the benefits of the Covenant or whether they be those that remain hypocrites All of his practice must necessarily be of his judgement unless we believe that their practice militates against their principles And that this is the practise of the reformed Churches in general needs not to be shewn Secondly They cannot then baptize any upon the account of Covenant-holinesse but onely holinesse of regeneration This is plain If the right be theirs alone that have their interest as in Covenant so also in Christ onely these must be baptized or else we must baptize without right And that they do not onely baptize but dispute for Baptisme upon a bare Covenant-interest without any further title is manifest Thirdly This stands not with that which they hold concerning the way of the Sacraments sealing which according to them can be no evidence that he does believe as some assert evidences of faith must be in the soul and not in the Sacrament neither doth it absolutely make up to the soul the benefit of the Covenant then no man without infallible revelation such as it seems Ananias had concerning Paul could administer it It seals the benefits of the Covenant upon Gods terms and propositions which when the soul makes good there is Gods seal for performance That this is the judgement of Protestant Divines I have elsewhere declared Treatise of the Covenant pag. 35 36. so that their Doctrine of the Sacraments doth not oppose the position delivered Hitherto I have considered some generall charges against this position now I must look into some Arguments in form produced against it Several particular arguments answered First Sacraments say some are signes as appears in their definition and not causes of what they signifie signes declaring and shewing that we have Faith in Christ remission of sin by him and union with him To let that slip passe making them no causes because they are signes as though no signe were a cause of the thing signified This to me is as strange as new that Sacramental signes declare and shew that we have faith and remission of sins The Sacrament now in question is a signe of the body and blood of Christ
jurisdiction can here apply this distinction seeing it overthrowes that which they apply hither Whatsoever you bind on earth shall be bound in heaven and whatsoever you loose on earth shall be loosed in heaven Many that are admitted ma want acceptance in heaven but having their right and putting in no visible barre their confessed Ecclesiastical right concludes that their admission is with acceptance of heaven and my great businesse hath been for their comfort and encouragement that give admittance that their benefiting is possible that are thus admitted And here I might take into consideration the opinion of those that would have a promiscuous admittance and indeed I had it in my thoughts to have given a brief answer to Mr. Humphrey's Scriptures and Reasons so much by some applauded and so strongly bottomed Because all Communicants must drink of the Cup therefore all must communicate with some limits which being yielded as I have proved they must will draw the limit necessarily yet somewhat more narrow But this is by one hand already done and I have lately had the happinesse to see a second learned Piece fitted for the Presse dealing largely in it which I doubt not may both satisfie the Adversary and the Reader so that my pains may well be spared onely I cannot but take notice of his fourth Reason for a promiscuous admission which he faith will arise from the vanity formality impossibility of selecting people to this Ordinance Look to the heart of all these separations they come to nothing For put the case you will have a gathered company I pray who do you account indeed to be fit and worthy receivers If not all that make profession as we do mixtly then those onely that have an interest in Christ and are true believers Well but how will you be able to know them The heart of man is deceitfull above all things who can know it And if we can hardly discover our own hearts how shall we discern others so that all will come but to these that have the fairest shew those that seem such and you cannot be secured but there may and will be some hypocrites and so this true partaking as all one body and one blood in such an unmixt communion as you pretend vanishes and there can be no such matter But now if men stand here upon a formal purity and will have the outward purest Church they can they go to separating again and never leave separating and separating as we have daily testimony till they are quite separated one from another Even as in the peeling of an Onion where you may peel and peel till you have brought all to nothing unlesse to a few tears perchance with which the eyes of good men must needs run over in the doing To this I answer If the rule to take in this gathered company be interest in Christ to take in those of a saving interest and refuse all others if regenerate then he shall be admitted in case unregenerate then he shall be refused then I shall yield his conclusion I shall leave that distinction to him that knowes what is in man I should fear many a man of non-interest might be let in and many a man of true interest refused a glozing tongue may here carry it further then an upright heart And for his next of a formal purity to get the Church as pure as we can though this ought to be our endeavour to get the Church as pure not formally but really as possible yet I make it no rule But following the Apostles rule to do as all things else so this to edification though it be a matter of much care and prudence yet not vain and impossible in a good measure to determine it upon this rule I pitch till I hear something that may take me off it SECT XVI An enquiry into the power authorized to judge of mens meetnesse for the Lords Supper THe adaequate subject of Sacraments being found out and some discovery made of those that according to Scripture principles stand in a present aptitude for actual admission A great question yet remains Who must judge of this fitnesse Who are to judge of mens present aptitude so as to approve of men as such and Authoritarively to refuse or passe by others in which we may seem to be much in the dark finding no one expressely set up for that work nor any Scripture-precedent of any that have taken upon themselves such power And herein men have been very different in their thoughts The various claimes that are made to this power The Church of England heretofore hath vested the Minister in sole power as appears in Canon 26. which provides That no Minister shall in any wise admit to the receiving of the holy communion of his cure or flock which be openly known to live in sin notorious without repentance nor any who have maliciously and openly contended with their neighbours untiil they shall be reconciled As also the Rubrick to the same purpose It is true that those that made it their businesse to scrue up Episcopal power to that height that it could not bear did interpret this of such notorious offenders that by the Ordinary had been so adjudged and under present censure expressely contrary to the very words of Canon 27. requiring every Minister so repelling any such upon complaint or being required by the Ordinary to signifie the cause unto him and therein obey his direction In case of such a preceding censure upon the person thus refused he had beforehand his direction and complaint is then supposed to be made onely for his obedience in refusing those that according to command given were to be denied The Schoolmen generally go this way putting the sole power into the hands of a Minister not so much disputing it so farre as I have read as taking it for granted Suarez putting it to the question a Utrum teneantur Ministri hujus Sacramenti non dare illud homini existenti in pâ—câ—ato mortali Whether the Ministers of this Sacrament are bound not to give it to a man in mortal sinne answers b respondetur certum esse habere Ministros hujus Sacramenti hanc obligationem simpliciter absolute loquendo That they are simply and absolutely under such an obligation mentioning none that are over them or assistent to them in it And in his first reason he saith That c Ex quibus sequitur primo hanc obligationem oriri ex ipsa lege naturali ac divina supposita tali Sacramenti institutione potestate ac munere commisso Sacerdotibus this obligation doth arise from natural and divine Law an institution of the Sacrament being supposed and such commission given to the Ministers so that he doth no more question the Ministers authority in this thing then he doth the institution of the Sacrament it self Suarez in tertiam partem Thomae quaest 89. disput 67. sect 1. And Thomas puts the question
frequently given in counsel by the Wise man Rebuke not a scornor lest he hate thee He that rebuketh a sconer getteth to himself a blot Prov. 9.7 And the words being thus understood though the Sacrament be not solely intended yet it is not wholly excluded being of the number of those holy things about which there should be all Christian prudence That Text also 1 Cor. 5.11 is produced by some 1 Cor. 5.11 vindicated as holding out an Ordinance for suspension from the Lords Supper But now I have written unto you not to keep company If any man that is called a brother be a fornicator or covetous or an idolater or a railer or a drunkard or an extortioner with such an one no not to eat But it is more then strange that when the Apostle speaks not at all of the Lords Supper in that Chapter that he should in those words in such a sort delivered make an Ordinance about it And it is clear in the Text that the Apostle gives direction about the common course of our life to shun all voluntary and free converse out of choyce for that end which he specifies 2 Thess 3.14 And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed I will not stand to dispute any consequence that may be drawn from civil commerce to that which is religious seeing as I have said consequences will not bear any institution or new setting up of Ordinances and here I know there can be none at all seeing this which the Apostle forbids or rather from which he disswades is in our own choyce where we may forbear and that at the Lords Table is of necessity where we must obey we are not to forbear our duty though another that should be kept back doth obtrude himself If those Numb 9. which were defiled by a dead body had come in their uncleannesse unto the Passeover as those of Issachar and Zebulun did 2 Chr. 7.30 others for their sakes should not have kept absent Neither of these Texts therefore hold forth an Ordinance but both of them Christian prudence one of them respecting things civil the other that which is sacred and religious Thus I suppose that argument is taken off which is drawn from a supposition that admission to the Sacrament is an act of jurisdiction in which I have been large seeing I well know that many are of a different judgment If any can produce reasons of more strength on the other hand I shall be ready to yield In the mean space these with me are cogent and force me to conclude That this in question is an act prudentiall not juridicall Inconveniences objected against the sole power of the Minister As for the Objections that are brought from the inconveninces following from a Ministers sole and single power in this action 1. That before mentioned that to put the Minister into any Object 1 such power is to set him up as a Congregational Pope is already answered in denying it to be any act of jurisdiction and many other things will difference him from any Lordly or Pope-like rule 1. He may erre In his administrations he is not infallible 2. He may be call'd to question upon mal-administration and by an authoritative juridick determination be ordered to reform If a Minister Pope it in all that he doth alone he will be found Pope-like in many things that he doth according to the mind of Christ Jesus Object 2 2. As to the other that hath been mentioned that it hath some resemblance of auricular confession This resemblance will be found to have very much dissimilitude in it We enquire after knowledge in the mystery of Christ and not acknowledgment of sin We declare to men known crimes and do not adjure any by way of whisper to make them known Interlocutory Catechismes that are by question and answer may be called by that name as well as this practice Object 3 3. Whereas it is said It is for one man to make himself the Church it is a mistake It is no more then to make himself a steward in the Church that is to act in his own person as a steward set in the Church by Christ Jesus Object 4 4. Men would not put their lands nay their goods and cattel into the hands of any one person And we cannot then think that the Lord hath put the intererest of his people in the body and blood of Christ to a private discretion Answer 1. Men are many times put to it to put their lands goods and cattel to the arbitrement of one and many judge it better to be in the hands of one in such a case if of worth and place then of many associated and have had experience of it 2. It is not a Christians interest in the body and blood of Christ that is thus referred to the discretion of any I would not put that into the hands of a general Councel none but God is to be trusted with it Nay it is not their interest in the elements but their aptitude at present to partake in which some must judge or else all promiscuously must communicate 5. It is objected it is like this way to go ill oftentimes with Object 5 the deserving members of the Church and such as most deserve shall least feel the severity of this censure wicked Ministers would keep back whom they please Answer 1. We can trust it no where but through corruption there will be danger and no where so much as in the Congregational way when a faction shall gain a plurality of votes it becomes a Church then all is without redresse and Elderships oftentimes are as likely to over-rule a Minister for corrupt proceedings as to ballast and keep him from them 2. What freedom soever the bad may hope to gain from any single hand the good for the most part may be without fear seeing that in publick administrations goodness so far overawes and mens own reputations that dispense them so prevaile that they are in little danger of suspension 3. Such a supposed wicked Minister acts either where there is a government over him to call into question his irregularity so that the wronged may have right upon appeal and complaint or else where there is no government at all but each mans will may be a rule In case there be such a government there is a redresse and what he would willingly do that he is kept from doing In case there be none such but all disorder prevails then there is no more danger in his administration at pleasure then in his delivery of Doctrine at pleasure there is more fear of him from the Pulpit then from the Communion Table And when it is committed to his prudence to divide the Word I see no reason but that he may divide the Bread and Cup. So that all things considered I suppose it to be most consonant to Scripture that
greatest cost have procured it As our forefathers in England sent over into Germany for Bibles at least New Testaments with hazard of their lives so should they out of Germany have sent for ourt Liturgy Whereas some ignorantly say that that was the Protestant Religion Protestanisme lives and dies with it This is damnably injurious to all Protestants in all the world but our selves The want of this Liturgy strikes them out of our Communion It on the other hand as much gratifies the Church of Rome whose emissaries whisper this into ignorant eares they use to charge us that Henry the eighth brought in our Religion but according to these we are not so old Edward the sixth must be the father of it It is not then from the excellency of the work that men can warrantably refuse this ordinance of God upon the want of it the Sacrament may stand in its glory without it But it is from the sanction that is put upon it the law that hath established it to which the people of England though not others must be subject This many learned in the lawes much questioned while it was most in use with us upon grounds not easily answered the act that imposed it under so strict penalties referres to the book authorized by Parliament in the fifth and sixth years of Edward the sixth with two onely alterations now the alterations from time have been many more and therefore the book is not the same And whereas we should have recourse to the standard the original draught among Parliament-records that for many yeares hath not been found 2. When we have suffered so great a change as we see in our lawes divine providence so ordering and yet keep silence and in submission to divine will conform to that which is in present How is it that this should be as the lawes of the Medes and Persians which changeth not When it is taken from us we must not leave an ordinance of God to keep hold of it Others would receive it in case they might keep up their wonted gesture when they come to it Variation from a gesture or posture may not excuse But seeing that that in many places is not born therefore they keep from it Answ When some heretofore did forbear the Sacrament upon the account of kneeling being so prejudiced against it as no Scripture-posture that they durst not use it what clamours and invectives were raised against them that they left as was wont to be objected a necessary duty for that which was arbitrary and indifferent and upon so smal an account made a breach of that unity which ought to be among the people of God Was it not an usual language in reproach of these to say that they would receive it lying along if it were possible standing on their heads rather then want it and when these made it their complaint that they were accounted schismatique Puritans and worse then Idolaters for not kneeling at the Sacrament Abridg. pag. 39. Bradsh arg 11. He that took most paines and wrote most largely in defence of kneeling answers As for the imputations of Puritanes and Schismatiques so far forth as the same be cast upon you for refusing to kneel it is because you refuse and oppose the Church in a matter indifferent For to strive against a National Church and break the peace of it unjustly as to breake it about such mutable gestures in Gods worship as are truely indifferent both in nature and use is to break them unjustly was ever held for a Schismatical course Paybody of kneeling part 3. pag. 226. That which was then so blame-worthy that men upon it were scarce judged fit to live in the Nation is it now so innocent and praise-worthy will this be a good plea at the day of judgement to speak to God in this language Thou hast commanded the celebration of thy Supper enjoyning us to take eat and to drink of it Thou didst annex a promise of the body and blood of Christ for the pardon of sin now there is a gesture which I would take in which thou commandest not in case I may not have my will in the one why shouldst thou have thy will in the other Let thy great promise go rather then I will take and eat it in any other posture then that which I have used When so many and great troubles were in the Church about this gesture which are not yet forgotten many pious men yielded to it though they saw inconvenience in it seeing they durst not make a schisme in the Church or be at the losse of a Sacrament but were farre from believing any necessity of it or in it The party that urged it had never more to say then the command of authority to put an obediential not an inherent necessity upon it as Dr. Sanderson distinguishes and the indifferency of it in its own nature to warrant it If a gesture which some have judged sinful and all have confest to be unnecessary now be waved none should be so much offended Others yet would break through all of this A call by Church-officers for an account of knowledg and profession of faith is no warranty for absence to come to this ordinance neither want of Liturgy nor change of gesture should keep them back But there is a further barre in their way that which Peter requires of every man to be ready alwaies to give an answer to every man that asketh them a reason of the hope that is in them 1 Pet. 3.15 is now called for in case they will communicate Here is their grievance and therefore they will absent themselves and here is a double exception 1. The thing it self 2. The manner of proceeding As to the thing it self It is objected that the Apostle saies Let a man examine himself and so let him eat of his bread and drink of this Cup c. Every man then is to be left to his own private examination and not to subject himself to the examination of another For answer to this grievance I say First In case that this examination or account taken did shoulder out that of self examination the objection were then to purpose if these can be proved opposite and not subordinate one of them must then be waved Secondly Let us then agree in this that self examination is necessary and that it is to be done in order to the worthy receiving the Lords Supper and all that would communicate to be ready to engage themselves for this self-examinrtion and then I shall onely demand these questions First Whether they will examine themselves or engage for examination that cannot examine Whether they will make a search that have not eies to see Whether they will prove themselves whether they be in the faith that know not faith Whether they will examine their humiliation under sin and return from sin that know not sin If a Minister of Christ should call upon his people to examine before they
another will by no means excuse neglect of it this were to sin because another sins to despise an Ordinance because another prophanes it when one came without a wedding garment no invited guest for his sake did keep from the wedding Fourthly No one Communicant is bound to examine what all are that are his fellow-Communicants there is neither expresse command for it nor yet reason to evince it each man is bound to see himself arrayed as he ought and not to find fault in others addresses Let a man examine himself and so let him eat though he be to admonish as his brothers visible sin gives him occasion Fifthly The penalty of him that comes unworthily reaches his own self that comes in his unworthinesse and extends no further Legal uncleannesse defiled the man that was personally unclean and not his neighbour so it is here He that eateth and drinketh unworthily eateth and drinketh judgment to himself c. Sixthly If one mans sin this way do defile another the sin of one Communicant doth defile all other Communicants then it must be either from the nature of sin thus to defile all in so near Communion or from the nature of the Ordinance thus to be defiled to all when one in defilement comes to it or from some positive precept forbidding all to come when any that is unclean is there I doubt not but this is a sufficient enumeration But 1. It is not of the nature of sin thus to defile all in such communion then it would every where thus defile wheresoever any have society or do accompany together Then the chief Priests had done well to keep out of the Judgment-Hall that they might be clean to keep the Passeover John 18.28 and the Pharisees to wash when they came from Market 2. It is not of the nature of the Ordinance to be thus defiled to all It is not so in other Ordinances Cain's offering defiled not Abels nor did Hophni and Phinehas in their offerings defile Elkanah and Hannah when they offered 3. Nor yet is there any positive precept forbidding a cleansed soul upon the account of the uncleannesse of another to come to this Table Seventhly If one mans presence in this way defile another then it is either his simple presence such a ones being there in his infection or else a willing and witting presence with such a one If simple presence do defile then there is no man that can be secure The closest hypocrite that creeps in unawares would be the undoing of all when Christ said Ye are clean but not all Joh 13.10 according to this opinion it had been a contradiction the uncleannesse of one had been the defilement of all Neither is it willing or witting presence that can in this way defile then it must be in every single mans power to determine him to be such and exclude him thence or else of necessity exclude himself When the Eldership hath judged and received according to the general way of Reformed Churches or the plurality of votes of believers as it is with men of the Congregational way he must make an after-search a further scrutiny he that one judges fit that most judge fit some will judge unworthy and upon that account must shut themselves out of Communion Men of such principles must everlastingly avoid all Church-fellowship or act against their principles and we need not to speak it it is too plainly visible what manner of persons men of such high pretences have in their Congregations There are multitudes of Arguments heaped to nourish this scruple but I shall not further trouble the Reader there is nothing I think can be said but that which here hath been spoke will afford a sufficient answer CHAP. IX The being of Sacraments depends upon their use Another Position yet followes from the words The being of Sacraments depends upon their use they are no Sacraments to those that do not partake of them This is grounded upon this act of Abraham appointed of God and accordingly done by him The being of Sacraments consists in their use He received the sign of Circumcision All that he did was in obedience of the Divine Commandment Gen. 17.11 And ye shall circumcise the flesh of your foreskin and it shall be a token of the Covenant betwixt me and you It was not the foreskin but the foreskin cut off that was the token of the Covenant So also in that of the Passeover Israel had a command from God to take every man a lamb and to eat the flesh rost with fire and unleavened bread and with bitter herbs ye shall eat it Exod. 12.3 8. It is not barely the Lamb but eaten in the way that God prescribed that made the Sacrament In Baptisme the command is Baptize them in the Name of the Father of the Son and of the Holy Ghost It is not water that makes up Baptisme but water applyed to the subject or the subject to the water In the Lords Supper there is bread and wine in their significancy held out not for bare sight but a Command is added Take eat drink ye all of this bread and wine makes not up the Sacrament without breaking giving taking and eating In those Sacraments extraordinary The Sea was no Sacrament but Israels passage through it The Cloud was no Sacrament but Israels guidance by it or the cloud guiding Israel and Israel following after it Neither was the Manna a Sacrament or the rock considered in themselves but the Manna eaten the water of the rock drunk by the Israelites Even the fictious Sacraments of the Church of Rome consist in their use Their Order is no Sacrament where there is none Ordained and Marriage is no Sacrament where none are married Their Chrisme in confirmation oyl in extream unction not applyed are of no use or efficacy This is plain in Reason Arguments to â—vince it First The being of Sacraments depends on their institution Take away their institution and they have no being at all But the institution leads us not barely to an element but prescribes the use not onely to a sign but the application of it not onely to water but to be baptized with water not onely to bread and wine but the eating of bread drinking of wine and the beholding of both Secondly the being of Sacraments depends upon the relation of the sign to the thing signified with the analogy and proportion that is held between them This is plain Take away such relation and the element is a common element and not a Sacrament set aside the consideration of the blood and Spirit of Christ and water is an element for common use to take away the filth of the flesh but for removal neither of the guilt nor filth of sin Take away the consideration of the body and blood of Christ and bread may strengthen nature but not nourish the soul But the relation is not barely in the signs or elements but in their applications to the subject water
beares no relation to the cleansing of sin but washing with water and bread and wine no relation to the setting forth of the Lords death remembrance of him or life by him but the breaking eating and drinking Thirdly That which being removed nulls a Sacrament that is necessary to the being of Sacraments This is plain Nothing can destroy being but the want of that which is necessary to being But the removal or taking away of the use nulls and destroyes the bring of Sacraments Let not the foreskin be cut off nor the Lamb rosted and eaten the water not be applyed to the person nor bread and wine eaten and drunken there is no Sacrament therefore the use of Sacraments gives being to them Fourthly All benefit of and in the thing signified consists in the application therefore the Sacraments for their being use and benefit consist in their application likewise The consequence is grounded upon the analogy that is between the sign and the thing signified The antecedent is clear the blood of Christ the sufferings of Christ not brought home to the soul and interest obtained by application doth not benefit or profit Fifthly That which enters the definition of a Sacrament is of the being of it This none can deny But the use or office of a Sacrament enters the definition of it Ergo. The Apostle defines it to be a sign and seal which plainly speaks not the nature but the use of Sacramental elements Here is no Conroversie in this thing among parties save with the Church of Rome neither is there any with them save in the Sacrament of the Lords Supper They confesse that the being of Baptisme doth so consist in the use that without it it is no Sacrament Onely the Lords Supper for Transubstantiations sake though never used is still a Sacrament when they reserve it in a box carry it about for pomp hold it up for worship it is still a Sacrament The body of Christ is still there and if a mouse falls upon it the mouse receives a Sacrament knawes upon Christs flesh But when worms breed in it as they may by their own confession they are hard put to it They cannot breed upon accidents the shape the colour of bread cannot give being to worms And to say that the substance which remains there which is the flesh of Christ breeds them is no low blasphemy The generation of one is the corruption of another and God will not suffer his holy One to see corruption I remember an answer to this great difficulty when I first read Philosophy out of Conimbricenses Physicks That learned Society did determine that God by miracle did create matter and laid it by the consecrate host and that did putrifie and not the consecrated bread and so Worms were generated They sure believe that it is an easie thing to put God upon miracles Against this permanency of this Sacrament out of the use of it we say First If the use of this be instituted The Sacrament of the Lords Supper equally transient with Baptisme as well as the use of Baptisme and given in command then this Sacrament consists in the use as well as Baptisme This cannot be denyed for the institution and Comman of Christ must equally lead us in both But in the Lords Supper as well as in Baptisme the use is within the institution and given in Command by Christ Therefore this Sacrament of the Lords Supper consists in the use as well as that of Baptisme Whereas Bellarmine replyes to this that Christ commanded the bread to be eaten but not presently after consecration therefore to delay eating is not against the institution To this we answer 1. Neither did he command water as soon as set apart for Baptisme to be applyed to the party to be baptized yet till it be applyed the party is not baptized water is no Sacrament and so the bread and wine in that interim still applyed still wants the nature of a Sacrament 2. He did command it then to be eaten by Bellarmin's confession though not instantly to be eaten and he gave the like command of the cup as of the bread yea with more exactnesse a note of universality added Drink ye all of it yet their Laity have a Sacrament and never drink of it 3. That which the Apostles did that Christ enjoyned as Amesius well replyes they understood Christs intimation as well as the most nimble-headed Jesuites but they did not reserve it but did eat it Secondly If there be no footsteps in all the holy Scriptures of any other way of dealing with the elements of the Lords Supper then the eating and drinking of them then according to the institution they must be eaten and drunken But there is no footstep there of any other dealing with the Sacrament then eating and drinking Therefore according to the institution it is not to be reserved but to be eaten and drunk Indeed Chamier quotes Croquet replying that some of the Ancient have said that Judas took one part of the Sacrament and reserved the other for scorn but this may be well reckoned among others of like nature in their Legends And I would advise all those that believe it if they be ambitious to be disciples of Judas to follow it Thirdly The promise in this Sacrament is not to be divided from the precept by any that will expect a blessing But where the promise is This is my body this is my blood in the New Testament in the institution There is a precept Take eat Drinke ye all of this therefore they must eat and drink that will have benefit in the promise It would little I suppose please the Reader to hear Bellarmine Suarez and other Jesuits to exempt this Sacrament from the common nature of Sacraments and to make it permanent when the other as they speak are transeunt Thomas Aquinas Part 3. Quaest 73. art 1. resp ad 3. makes this difference between the Eucharist and other Sacraments This Sacrament is perfected saith he in the consecration of the matter other Sacraments are perfected in the application of the matter to the person to be sanctified Suarez disp 42. Sect. 4. quotes it with approbation and Scotus in quanto Dist 8. quaest 1. as he is quoted by Amesius All the Sacraments except the Eucharist consist in their use so that in them the Sacrament and the receiving of the Sacrament is the same He that pleases may read Bellar. Arguments lib. 4. de Eucharistia Cap. 2 3 4. Suarez in the place named with Whitakers Amesius Vorstius in 3. Tom. Bellar. Thes 9. pag. 406. Chamier against them both with others of that party de Eucharistia lib. 7. cap. 4 c. I shall desire to take up the Reader with that which I judge more necessary Gerard in his Common places Cap. 4. de Sacramentis makes it his businesse to find out the Genus in the definition of a Sacrament in which the general form of Sacraments he sayes is to be
of men of years may rather be defined by passion then action And passion may as well challenge the seat of Sacraments as action where he placeth it He concludes that ancient and modern Writers yea Calvins followers call them by the name of rites and Ceremonies which we know to consist in action Here is a manifest mistake rites and Ceremonies are not alwaies actions neither humane nor divine Ceremonies The high Priests Ephod with the rest of those holy garments prescribed were Ceremonies and so was the surplice while in use in England and yet these were in the predicament of Habitus and not of Actio It is true that the putting them on was an action but that was not the Ceremony but the wearing of them in the work of worship and the putting it on was no act of him that wore it but his that waited upon him And kneeling at the Sacrament was esteemed a Ceremony with us yet no action but a gesture or posture of the body and in the predicament of Situs Dr. Burges indeed in his rejoynder defines a Ceremony to be an action pag. 29. But presently he explaines himself and saies I call it an action because nothing is or can be a Ceremony in respect of existence or being but onely in respect of acting or usage thereof as a ceremony so that he takes action abusive for any manner of usage whatsoever upon the publishing of the book I spake with the author of this thing and he acknowledged action strictly taken was too narrow to be the Genus of a Ceremony and that it was holpen by the word usage So Dr. Sanderson that renouned Logician speaking of the execution done by Phinehas in the division of his text calls his standing up an action but presently addes Though I call it an action yet it is a gesture properly and not an action so that when rites and Ceremonies may be postures or habits it cannot be said that they consist in action so that it is clear that Sacraments consist in their use and though actions be seen in every Sacrament either done by the dispenser or receiver or both yet those actions being upon and about some visible element and the Elements themselves with the actions being all significant Sacraments are yet rightly defined to be signes and not actions Then it must necessarily follow by way of Corollary that there is no holinesse remaining in the elements There is no continued holinesse in Sacramental elements no relative holinesse abiding upon them further then according to the institution they are applyed and received The water in the vessel that containes it is no further as I may say consecrate then as it is applyed to the person baptized The river of Jordan nor yet the waters near Aenon in Salem had no more holinesse then other waters in Jury The reliques of bread and wine in the Lords Supper have no more of holinesse when they are taken from thence then they had when they were brought thither Tipling off of the wine in the place where it was immediately before received as a Sacrament of which I have heard is undecent and unsuitable to the work that they have been upon yet it is no other then common wine that then is taken Care should be taken not to defile the person who remaines consecrate to God and in participation of these elements makes profession of it no such fear of prophaning the elements themselves But for a great part these are well contented to be prophane provided that the elements may be esteemed and honoured as holy This high opinion of holinesse in the consecrated wine robbed the people of it Many of the Laity have beards that may lick some drops of it up and the number encreasing it must passe through so many hands or be put to so many mouthes that some may be spilt and those fears here so wrought that they may not meddle at all with it And how great disputes there have been what shall be done with it if a weak stomack vomit it up while the species of it doth remain unchanged they that are verst in Popish Casuists well know And all this from that monster of Transubstantiation But when a right use of the Sacraments is understood all these superstitious conceits will vanish and come to nothing when a sealed indenture hath done its office we no longer look much after the wax and parchment Secondly Their touch or abode upon any thing or utensil does not make it holy If their Sacramental nature remain no longer then their use so that themselves are no further holy then their touch or former abodes cannot make any place or utensil holy it cannot leave any such remaining holinesse as some conceit behind So it would follow that in case the words of consecration be pronounced over all the bread in the greatest pantry or to be sold in the market place which men of that opinion say may be done then not onely every bit of that bread is turned into Christ but all the binges or panniers that receive the bread in them must have an holinesse remaining and abiding upon them and so in like case all the Wine in the cellar yea all the earth of the Land of Canaan would remain holy by reason of the Manna falling upon it which was spiritual meat therefore a prophaning of it to tread with the foot upon it much more for beasts to dung and graze it As much is said to prove that the rock was Christ as there is to prove that the cup is Christs blood If that had such a sanctifying power then all the ground on which the water ran yea every beast that drank of it was made holy The thought of this might have silenced that talk of bowing to the place of Gods special residence by which they meant the place where the Sacrament hath been celebrated which of a Table they made an Altar which then according to our Saviour Christ must make holy the body and blood of Christ offered upon it and the body and blood of Christ must not make it holy Ye fooles and blind whether is greater the gift or the altar that sanctifieth the gift Matth. 23.19 But with us the gift did put the sanctification upon the Altar that from the time that the gift had been upon it men must upon sight still worship ad versus coram amazing those that were offended at it with their distinction of inhesive and abstractive holinesse CHAP. X. SECT I. Sacraments are seales HEre followes a second use and office of Sacraments which being added to the former makes up the whole for which they serve As they are signes so they are seales from whence a double Observation followes Sacraments are seales All that the Sacraments work on the soules of receivers is by way of sign and seal First Sacraments are seales Sacraments are seales Before this can be proved by reason of the ambiguity of the word it is to be
perish if we look unto the order in which he stands in respect of God that predestinates See the suffrage of the Divines of great Brittain art 5. part 2. thes 3 4 5 6. Davenants Epist prop. ult Burges on Justification pag. 240. The Assemblies confession of faith Position 3 3. Sins of this nature in an unregenerate man bring him under Gods wrath and present displeasure though they do not work him into a state of wrath or utter losse of his justified state They cause him to bear his Fathers frown though he shall not dye as a Malefactor He shall not enter into condemnation yet he is not taken out of the hands of discipline see Isai 57.17 18. For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart I have seen his wayes and will heal him I will lead him also and restore comforts to him and to his mourners These of whom the Prophet here speaks were a people of Gods everlasting love being those whom he heals and to whom he restores comforts They were yet overmuch carried out to covetousnesse and pursuit of creature contentments Gods wrath was upon them for this miscarriage of theirs he was moved here upon to appear in displeasure against them he smites them in his wrath and hides his face in displeasure from them having his eye open to their sin but his face withdrawn from their consolation Num. 20.13 we may find Moses and Aarons sin and the Psalmists observation upon it Psal 106.32 33. They angred him also at the waters of strife so that it went ill with Moses for their sakes because they provoked his spirit so that he spake unadvisedly with his lips Moses suffers from God for his sin when he suffered the people to provoke him to sin This Moses seems never to have done with Deut. 1.37 3.26 4.21 so that God punishes for sin and in anger punishes for it If love and wrath cannot consist as some would have it then Moses was none of Gods beloved 2 Sam. 11. we find Davids sin set out at length and how it took with God we find in the end of the chapter The thing that David did displeased the Lord and that it was no otherwise in New-Testament-times is clear As the onenesse and samenesse of the Covenant which we and they were under doth evince it so also Gods dealings with the Corinthians upon their prophanation of the Lords Supper is a proof of it 4. Sin thus committed is such an obstruction in the way of blisse Position 4 and salvation that there lyes a necessity on the soul to come in by repentance and by prayer to make application to the throne of grace in order to pardon and forgivenesse This is Gods way to bring his into the wayes of salvation and life when they have stept aside into the wayes of death To this end God keeps up Discipline with his own hand as we may see 1 Cor. 11.31 32. The Apostle having there reproved these Corinthians in a tart way for prophanation of the Lords Supper and disswaded them from it by the deadly nature of the crime they were herein guilty of the body and blood of the Lord and the danger they incurred eating and drinking judgement to themselves he farther sets before them present experiments of Gods hand For this cause many are weak and sickly among you and many sleep In this place he lets them know how they might avoid this judgement If we would judge our selves we should not be judged Our examination and sentence might avert the examination and sentence of heaven And then acquaints them with Gods end in this visit of his to correct as a Father and not condemn as a Judge But when we are judged we are chastened of the Lord that we should not be condemned with the world The application here is easie They are the Elect of God and of saving Gospel interest that are kept from condemnation A way in sin would have brought them as others in the world into condemnation If they might have been saved in sin when the world was damned for sin this correction for that end did not need To avoid condemnation therefore for sin God by his judgements lashes them out of it By this shall the iniquity of Jacob be purged and this is all the fruit to take away his sin So that the tendency of sin even in a child of God is to bring to condemnation and the care of God is by afflictions to take him off from sin that he might not be condemned To this end Church-discipline is also set up of God 1. Cor. 5.3 4 5. For I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath so done this deed in the Name of our Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ to deliver such a one unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus How farre that sentence of giving up to Satan did reach I shall not stand to determine whether barely to cast him out of the Church and put him among those over whom Satan reigned or as consequent of it horrors and terrors from Satan by Gods just permission when the Church leaves him off from their communion God casts him off from his protection and consolation which as is said ordinarily followed upon this sentence in Primitive times The end is plain the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus If this mans former justification would have brought him on in his sin without step to salvation all this had not needed that his spirit might be saved See further 2 Cor. 7.9 the Apostles severe dealings with these Corinthians concerning this incestuous member had cast them down with grief and this grief raised the Apostles spirit with joy not that they had grieved but that their grief had so happy an issue Now I rejoyce not saith he that ye were made sorry but that ye sorrowed to repentance adding ver 10. For godly sorrow works repentance to salvation not to be repented of They were stepping therefore out of the salvation-way repentance brings them back This in reason is plain If new sins thus committed occasion no such obstruction as to bring a necessity of repentance as some would have it then the free grace of God gives a man full liberty to sin opens a gap to all ungodlinesse this will then follow which some have prophanely inferred from some Gospel-principles Live as I list and shall be saved What shall hinder if no way in sin either hath any tendency to condemnation or is any obstruction in the way of salvation Some I know to avoid this speak of that holy filial ingenuous disposition in a
a memorial of a temporal mercy It is the Lords Passeover Exod. 12.11 that is a memorial that the Lord passed over them when he smote the Land of Egypt v. 13. But this is no concluding Argument that it sealed not Christ or the righteousnesse of Christ by faith as may God willing be made to appear when we shall have occasion to speak of the Cloud that guided Israel out of Egypt the Sea that they passed through and Manna and the rock whereof they ate and drank This deliverance celebrated in the Passeover was in and through Christ as is gathered from the blood that was to be struck on the two side-posts and on the upper door-post of their houses Exod. 12.7 But most clearly from the Apostle 1 Cor. 10.9 He there sayes they tempted Christ but they tempted him from whom they had defence and present deliverance And therefore the Apostle expresly calls the Paschal Lamb by the Name of Christ 1 Cor. 5.7 For even Christ our Passeover is sacrificed for us And John Baptist had respect to it as well as to other Sacrifices of the Law when pointing out Christ he said Behold the Lamb of God which taketh away the sins of the world Joh. 1.29 This is so clear in the Sacraments of the New Testament Baptisme and the Supper of the Lord that proofs do not need By Reasons And the Reasons of it are clear Reason 1 First Sacraments are for power against sin and pardon of sin as appears by those frequent Texts produced for the working power of Sacraments which need not to be repeated But by Christ we have power against sin Without him we can do nothing Joh. 15.5 We can do all things through Christ that strengtheneth Phil. 4.13 In him we have the Circumcision made without hands which is the putting away the body of the sins of the flesh Col. 2.11 By Christ we have pardon of sin God hath set him forth a propitiation through faith in his blood Rom. 3.25 The blood of Christ cleanseth from all sin 1 Joh. 1.7 Christ then is signified and sealed in the Sacraments Reason 2 Secondly Sacraments are for salvation that is their end in common with all other Church-Ordinances whatsoever Baptisme saves 1 Pet. 3.21 But salvation is through Christ He is the Authour of eternal salvation Heb. 5.9 Neither is there salvation in any other for there is none other Name under heaven given among men whereby we must be saved Reason 3 Thirdly Sacraments lead to the Covenant and confirm by way of seal all whatsoever that there in word is made over This is done in all seals which serve for ratification of grants When you see a seal you must find the use and latitude of it in the Covenant so it is in Sacramental seals God entering Covenant with Abraham to be his God and the God of his seed which was a Covenant for true blessednesse Matth. 22.31 32. Circumcision was instituted for confirmation of it and put as we see in the Text as a seal to it When Christ had promised his flesh for meat and his blood for drink being to leave the world he iustituted signs for memorial which are seals of it With this explanation or comment of his own upon them This is my body which is given for you this Cup is the New Testament in my blood And that Christ is the great Promise for blessednesse in the Covenant and that in him all Covenant-promises are made good needs not to be proved Christ therefore is sealed in the Sacraments 1. This we are so to understand The doctrine by rules explained that as all happinesse and true blessednesse is comprized under the righteousnesse of Faith even all that the Apostle looked after and made his ambition to compasse in lieu of all those priviledges which he once had Rule 1 made and false teachers his adversaries still did make matter of their glory Phil. 3.8 9. so every Sacrament that is a seal of this righteousnesse of faith seales all whatsoever is given of God in Covenant to his people If there be thousands of things made over in any grant one seal is the confirmation of all and though the seales be many as Amesius observes yet all that is passed in Covenant is made good in each Our Justification Adoption Perseverance Glorification and whatsoever else in order to these or any of these a people upright in Covenant may expect from the hand of God is under seal in every Sacrament confirm'd unto them So that whatsoever it is that the Word promiseth that the Sacraments by way of seal ratifie and confirm unto us Abraham had this righteousnesse of Faith revealed to him by promise the Gospel being preached to him Gal. 3.8 He had also the Land of Canaan given in promise as a special gift to his posteriry This was now confirm'd also to him in his Circumcision The righteousnesse of faith was as the marrow and substance of the gift and therefore the Apostle puts it into his definition yet the gift of the Land of Canaan which was onely an adjunct annexed as Chamier observes is confirmed with it Every baptized man hath the righteousnesse of Faith in Promise and ratified to him in Baptisme and whatsoever else is made over in promise by reason of any special calling or relation which is of God is confirm'd in Baptisme likewise When we are put of God into any way we have his promise Psal 91.11 to be kept in that way This promise is assured and confirmed in Baptisme Ministers are called of God and commissioned for their work in which we know they have many and large promises all of these in their Baptisme are confirmed to them Rule 2 2. Sacraments seal these blessings not onely universally and in the bulk but with particular application to every one that doth partake of them The Word holding this out indefinitely unto us that he that hath the Son hath life and that unto whom God gives his Son with him he gives all things that eating the flesh and drinking the blood of Christ believers have eternal life here a particular tender is made of his body and blood in these visible Elements of water and of bread and wine The water is passively received in Baptisme the bread and wine actually taken eaten and drunk in the Lords Supper In either whole Christ and the whole of all the benefits of Christ is tendred and to be received So that what miracles extraordinarily were to particular promises as we read in Scriptures for the confirmation of those that beheld them and for whose sake they were wrought that Sacraments ordinarily are and serve for as to true blisse and eternal happinesse This Bellarmine lib. 1. de Sacram. in gen cap. 24. charges on his adversaries quoting Melancton and Luther for it and we are content willingly to own it and among many others which he charges as errours he sayes this is the chief and diligently to be refuted therefore he
some purpose so that a man might be married and poverty continued but Christ cannot be received and a state of unrighteousnesse remain It is said Receiving the persons into relation from whom we expect the benefit goes before the receiving the benefit by them which is usually the remote end and not the object of that first reception which is the condition Which may be true where person and benefit are separable but I cannot receive a woman in marriage and a wife after As an eternal increated righteousnesse is essential to Christ as God and the quality of righteousnesse connatural as man so a righteousnesse to constitute others righteous is essential to Christ qua Mediator without such a righteousnesse he is no high Priest for us and therefore his righteousnesse as Mediator was before very harshly called an accident It followes Our Divines therefore of the Assembly do perfectly define justifying faith to be receiving and resting on Christ alone for salvation as he is offere d in t Gospel And is he offered in the Gospel without a righteousnesse being offered in the Gospel as Mediatour and righteousnesse essentially necessary in a Mediatour resting on Christ we rest on righteousnesse 3. In my judgement saith he it is a meer fancy and delusion to speak of the receiving a righteousnesse that we may be justified constitutive thereby in such a sense at if the righteousnesse were first to be made ours in order of nature before our justification and then justification follow because we are righteous and so these were two things for to receive righteousnesse and to receive justification is one thing Gods justifying us and pardoning our sin and his constituting us righteous and his giving us righteousnesse is all one thing under several notions If it be granted that justification is verbum forense To receive a righteousnesse for justification is no fancy or delusion borrowed from proceeding in Courts of justice and holds out our acquittal or discharge from sentence and not making us formally just then it is no fancy or delusion to say that we receive a righteousnesse to be justified but dangerous as I think to deny it if righteousnesse and justification be one thing then that is a tautology Deut. 25.1 ye shall justifie the righteous and condemn the wicked Though it is impossible that God should condemn a just and justifie a wicked person as a man may yet righteousnesse and justification as wickednesse and condemnation differ both in God and mans proceedings And righteosnesse is not justification as wickednesse is not condemnation sure Davenant was high in this fancy and delusion when he thus entituled his 28. Chap. de justitia habituali Imputatam Christi obedientiam esse causam formalem justificationis nostrae probatur 4. Christs satisfaction or redemption saith he solvendo pretium and merit cannot be properly received by us for they are not in themselves given to us but as tropically they may be said to be given to us because the fruit of them is given us It was not to us but to God that Christ gave satisfaction and the price of our redemption And yet justifying faith doth as necessarily respect Christs satisfaction and merit as it doth our justification thereby procured It is therefore the acknowledging of this redemption satisfaction or merit and the receiving of Christ as one that hath redeemed us by satisfaction and merit and not the receiving that satisfaction or redemption our selves c. If Christ gave satisfaction to God How Christs satisfaction to God for us is receiued by us he yet gave it for us and God accounts it ours In him we have redemption through his blood Ephes 1.7 If we have it in him some way we come by it And how we come by it if we do not receive it I cannot imagine As the Sonne gives himself for our ransome to the Father So the Father gives the Sonne to us I marvell what comment will be put upon the words of the institution of the Lords Supper Take eat this is my body which is broken for you as it is broken for us so it is given to us and so of the Cup This is my blood in the New Testament shed for you and for many for the remission of sins Christ and satisfaction wrought by Christ Christ and redemption wrought by Christ are both received seeing Christ is made unto us redemption 1 Cor. 1.30 and faith is our way of receipt 5. If faith shall be said saith he to be the instrument of justification eo nomine because it is the receiving of that righteousnesse whereby we are justified then it will follow that faith must also be called the instrument of our enjoying Christ eo nomine because it receiveth him and the instrument of our adoption eo nomine because it receiveth adoption and so the same act of faith which entitles us to justification doth not entitle us to any other blessing nor that act that entitles us to Christ doth entitle us to justification unlesse there be several justifying acts but every particular mercy hath a particular act as the instrument of receiving it which is no Scripture doctrine Mr. Baxter being given to understand by a friend that this is scarce intelligible he hath expressed himself with more cleernesse in a postscript in this syllogism If the apprehension of Christs righteousnesse and no other act should strictly be the justifying act of faith and that eo nomine because it is the object of that apprehension which is the matter of our justification then it would follow 1. That the apprehension of nothing else is the justifying act 2. And that we have right to every other particular mercy eo nomine because we apprehend that mercy and so our right to every particular benefit of Christ were received by a distinct act of faith But the consequent is false Therefore so is the antecedent The consequent is here twofold the first I yield but deny the second The apprehension of nothing else is the justifying act but that there needs distinct acts of faith to receive other mercies does not follow upon this principle which Mr. Baxter so far as I understand him in the following words hath proved when it lay on his hand to disprove Having mentioned several Sciptures 1 Joh. 5.12 Joh. 3.16 Joh. 1.12 he addes as a result from all So that one entire faith is the condition of our right Interest in Christ gives interest in all other priviledges to all particular benefits And he must remember that it is the first according to the tenour of the promise that gives right to all He that spared not his own Sonne but gave him for us how will he not with him give us all things Rom. 8.32 When the Prophet was to confirm Ahaz in the truth of a promise then to be made good he holds out to him the promise of the Messiah and onely that promise which would not have carried strength but that interest
hear onely at their idle leisure judging a businesse that may be done but see little necessity of doing of it would pretend not to despise it yet put a very sleight esteem upon it Doth the child judge so of the dug Or do these judge so of their ordinary and necessary food A life of nature is kept up in the use of meanes as long as it can be patcht up if Physick be neglected so is not food The Word is food and physick for the life of grace and this is let alone 3. Those that carelesly negligently superciliously and disdainfully hear as though their businesse were not to feed but judge not to learn or be minded of any thing but onely to censure According as the way of their fancy works so the Word takes Some are pleased onely with Kickshawes like such dishes on a table that have shew without substance words that are quaint and strained not to help but to exceed their understandings Others with choyce notions onely how wholesome soever it is not worth heeding if not curious Others take up all according to the person that delivers it with children they are pleased with every thing from one hand with nothing from another Lastly Those that let go all truths as soon as they are heard There is no more heard of the Sermon when once it is done They that go to a feast will talk of the dishes and they that go to a Fair or Market will talk of the Commodities but when they go to the Congregation there is not a syllable heard of the Word after they return When meat goes out of the stomach as it comes in it neither strengtheneth nor nourisheth and the Word slipt as soon as it is heard can be no more effectual Sacraments 2. Sacraments are visible signs and seals That of Baptisme enters us into the Church visible and seals all the promises made to members on Gods terms and propositions And the Supper of the Lord is for confirmation of those that are visibly Church-members on the same terms likewise Baptisme is past in the act but still present in the use As a Souldier by oath taken and colours given was tied to his General so we are hereby tyed unto God and God is tyed unto us and hereby we know our duty and Gods promise As a lease binds to duty and assures a benefit so it is with the Sacrament of Baptisme The Apostle 1 Pet. 3.21 compares it to the Ark of Noah he was there tost up and down in the deep considering his present state he might well have feared shiprack but the Ark being of Gods apointment and he put into it by Gods command he might well confide in him for safety If we look to the temptations and assaults wherewith our souls are on all hands battered we have just cause of fears but when we call to mind that we entered the Church as Noah the Ark by Baptisme and make it our businesse that conscience may answer unto what Baptisme requires what objection soever our heart makes Baptisme may raise our souls in confident assurance The Lords Supper is to the eye as the promises are to the eare Whilest we are in the body spiritual things under corporal signs are ordained for our help and strength Our Saviour tells us his flesh is meat indeed and his blood is drink indeed John 6.55 And here under the signs of that which is our ordinary meat and drink the flesh and blood of Christ is tendered and as our food is offered unto us Where these Sacraments have their due esteem and men baptized in infancy do not passe by the thoughts of it in their growth but well consider their engagements and bonds that lye upon them to presse them to duty and the engagements of God for support of their faith they then make use of this ordinance to uphold faith and keep life in it in their souls when they frequent the Lords Table and conscienciously communicate for the ends for which it was instituted to be laid low in themselves to see sin aggravated and pardon tendred there is like hopes But when all thoughts of Baptisme is laid aside and the Lords Supper either neglected or prophaned these may well look that as a child through want of food so their faith upon the same account may languish Prayer 3. Prayer is the daughter of faith and also the nurse or foster-mother Faith breathes out it self in prayer and prayer obtains a more ample measure of faith to pray Lord I believe help my unbelief was the prayer of the father of the Lunatick Mark 9.24 and Lord encrease our faith was the prayer of the Apostles Luk. 17.5 When we have done all to stand prayer in the Spirit Ephes 6.18 must second This Communion with God keeps up faith in God They that make it their work to pray alwayes ever holding it up in the season of it joyning with the Congregation in publique in the family in a way more private and after Christs counsel in their closet sending forth holy ejaculations in their beds their walks and on all occasions These take care of their faith But in case that may be truly said of them which was falsly laid to the charge of Job that they restrain prayer before God Job 15.4 their faith may justly be suspected I may speak concerning this grace in the words of the Apostle these have not because they ask not these starve their faith and let it dye through want of nourishment and support We hear of Camelions that live in the ayr and Salamanders in the fire A Wonder was not long since noysed out of Germany of a Maid that lived onely on the smell of flowers An impostor lately went from place to place that fed on stones these that would passe for believers are some such Monsters Thus we have lookt into faith according to the three first rules the last followes which is the fruit that it beares or the effects that it produceth The fruits which faith bears and the effects which it produces These might be reduced into two heads First such as all faith if true produceth Secondly such as onely a strong and grown faith obtaineth But calling men to the tryal whether they be in the faith and not whether they be high and transcendent in believing I shall wave the latter and speak onely to the former These fruits which every faith which is such in truth produceth are either in the understanding or affections For that which it produceth in the understanding 1. In the Understanding take this rule Faith puts that high prize on Christ and priviledges through Christ that all earthly things are comparatively of the meanest value and most low esteem This we might make good in divers instances 1. In Moses If we read the beginning Chapters of Exodus we may there see the sad afflicted estate of the people of God in that time together with the honour to which Moses
you thus challenge never had any such thing in their thoughts Making the Scripture their study and Protestants writers their Comment they find Justification by the blood of Christ Rom. 5.9 and interest in this blood alone by faith Rom. 3.25 28. and works they find again and again excluded I wish you to consult the Homilies of the Church of England especially the Homilies of the Salvation of Man-kind by Christ our Saviour pag. 14. Having touched upon divers passages of Saint Paul This is added In the aforesaid places the Apostle toucheth especially three things which must go together in our Justifycation upon Gods part his great mercy and grace upon Christs part Justice that is the satisfaction of Gods Justice or the price of our Redemtion by the offering of his body shedding of his blood with the fulfilling of the Law perfectly and throughly and upon our part true and lively faith in the merits of Jesus Christ And therefore Saint Paul declareth here nothing upon the behalf of man concerning his Justification but only a true and lively faith And yet that faith doth not shut out repentance hope love dread and the fear of God to be joyned with saith in every man that is Justified but it shutteth them out from the office of Justifying With much more to the same purpose Your Readers that are not so much seen in the Language of Bellarmine and Suarez as they are in the Scriptures or at least that do not so much heed them deny all that you take for granted In which also you have phrases more uncouth to your Readers then any that I have uttered can be to you to be righteous signifieth say you quoad legem novam non obligatus ad poenam cui debetur praemium This signification according to this new law I think was never found in any of our old and new Dictionaries Those that are righteous shall be thus acquit and rewarded we believe but not upon account of any righteousnesse inherent in them but the righteousnesse of Christ made theirs by faith and so their faith is accounted to them for righteousnesse You then adde So that you see that your first righteousnesse non reatus poenae vel jus ad impunitatem ad praemium as it requires Christs perfect satisfaction as a medium to it by which all the charge of the Law works must be answered So it requires our performance of the condition of the Law of grace as an other medium by which Christ and his benefits are made ours I had thought that our righteousnesse had not been non reatus poenae that is not the thing at best were it as perfect as Adams was but reather non reatus culpae If a man be charged with Murther his righteousnesse as to this charge is his not-killing and not his non-obligation to the Gibbet That follows upon it non reatus is not of the essence of righteousnesse nor is reatus of the essence of sin otherwise then consecutive And that Christs righteousnesse should be thus called a medium I do not see I think it is the thing it self and not a medium to it And that our righteousnesse is any medium to Justification as it is inherent I deny and that our inherent righteousnesse required by the Law of Grace stands in any such subordination to the righteousnesse of Christ as a necessary means to make it ours I see your word for it but I think and the reformed Churches are of the same mind that I have the whole current of Scripture against it You close up this discourse thus And thus I have done what at present I thought my duty that it might be not my fault that you are in ignorance all over But I have said the lesse because I have lately more exactly opened the nature of our righteousnesse in answer to the Animadversions of an other learned brother But it is worth inquiry whether this learned Brother have received satisfaction from that more exact paines of yours Perhaps his learning may serve to give as exact an answer And if his greater learning be not satisfyed with that which is more exact and elaborate my less learning may well remain as much unsatisfied with lesse exactnesse And your Reader will think you were not so well advised to publish your self and conceal your most exact opening of this poynt of so great concernement Though you might think that any thing might serve me yet all your exactnesse will I believe be litte enough in this poynt to give satisfaction to many Readers Whereas you had said in your Aphorismes pag. 122. Imperfect righteousnesse is not righteousnesse but unrighteousnesse Imperfect righteousnesse is no contradiction It is a contradiction in adjecto yet there admitting an imperfection in holinesse I answer'd I never took imperfect righteousnesse to imply any such contradiction more then imperfect holinesse To this you reply 1. By a way of concession that holinesse is taken first for the relation of a person or thing dedicated to God So it admits not of magìs and minùs more then righteousnesse 2. That the common use of the word Holinesse is for the qualities or actions of a spiritually-renewed man this is confessed to have its transcendent perfection as wel as righteousness Hitherto we are agreed but here say you is the difference Holinesse thus taken is a quality which though it have the truth of being yet it is intendend and remitted or doth recipere magìs minùs righteousnes is a relation which in suo formali is not intended or remitted And is not Righteousnesse a quality in like manner which is intended and remitted when Zachary saies Righteousness as well as holiness is intended and remitted We are delivered out of the hands of all our enemies to serve in righteousnesse and true holinesse Is not the one a qualification by a new work of the Spirit as well as the other When the Angel said Rev. 22. He that is unjust let him be unjust still and he that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still As unjust and filthy hold out vicious qualities from the flesh so Holy and righteous both signifie renewed qualities by the Spirit It follows Nay if you will exactly open it it will appear that the righteousnesse in question is a relation founded in a relation Yea more that the very subjectum proximum hujus relationis nec intenditur nec remittitur this is that I mean by perfection besides the aforesaid transcendentall perfection And how shall we know what the righteousnes in question is either it must be gathered out of your own words or out of their words that you censure as guilty of such ignorance as before Let us look upon your own words Thess 2.2 which you there comment upon In this fore-explained sense it is that men in Scripture say you are said to be