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 Tertullian Cyprian and Austine If so then the doctrine of merit in the highest way as it is now taught in the Châ—â—â—â— of Rome was delivered by the Fathers the oppositioâ—◠〈◊〉 is as notorious a novelty as this of the instrumen◠〈◊〉 â—f Faith or justifying act by you is pretended How high Aquinas is for merit as also his followers all that cast their eyes upon him may soon see And in case in this time a change intervened and a new way be introduced you were not so advised to jumble together so many ages of so different a complexion even Lombard himself was not the same man as Schoolmen that in some ages followed him 2. Whether there be any important change in the doctrine of Justification in the Church of Rome since that time that closeth up your account viz. ann 1400. to this day As I take it their doctrine is substantially the same now as it was in Aquinas his age and some time before him The Council of Trent laid down the same doctrine in this thing that their Doctors had of severall ages held And though they put upon it their sanction yet they made no sensible variation as they expresly declare themselves Sess 6. Cap. 8. And the present Church of Rome rigidly adheres to it It being therefore the same for 1400. years time as the most Antient Fathers taught yea as Christ and his Apostles delivered as afterwards you take the boldnesse to assert and the same now as it was then The doctrine of Rome in the doctrine of Justification is now the same as Christ and his Apostles left it Being faithfully kept by Fathers Schoolemen determined by the Council of Trent now maintained by Jesuites their adhaerents This is too clearly by you implied If it be indeed your thoughts that there is none or very little difference betwixt us and them in this poynt see how much you dissent from your learned friend Mr. Gataker where he tells you in his second letter of that great difference that is between us and the Papists in the Dâ—ctrine of Justification As I heare you bring in the name of reverend Mr. Ball to give honour to this that the doctrine of the Church of Rome and the Reformed Churches is one and the same or inconsiderably differing in this of Justification which you speak as you say being so informed and I believe you have heard as much For many years before his death I heard it from an eminent hand and acquainted Mr. Ball with it who with much â—xpression of trouble of Spirit that it should be so voyced disclamed if and afterwards in his Treatise of Faith not then published and his posthumus work of the 〈◊〉 â—nt hath given to the world sufficient testimony agains◠〈◊〉 â—his bâ—uit perhaps gave occasion to that which Mr. Cranâ—â— â—nconsidâ—rately vented and you have so praise-worthily vindicated and I judge it necessary that this of mine own knowledge as being an ear witnesse should be added 3. Whether the Fathers that you mention and others their contemporaries that you do not name were so distinct as might be desired in and about the word Justification and other words of concernment touching this controversie Though as to the thing it self they speak according to the Scriptures when thâ—y speak of Justification Reconcilliation Remission yet so farr as I have read find in the observation of others they too usually confound the word Justification and Sanctification together which you declare your self at least to dislike in others making it not verbum forense as you yeeld it is but rather relating to our inhaerent habituall Righteousnesse whereby we are not pronounced and acquitted as just upon the merit of Christ which otherwise they orthodoxly own but habituâ—lly so and therefore so denominated Being said to be Justified because of unjust we are made just which is the work of Sanctification and implies a reall and not a relative change such as is found in Justification And if some termes of theirs need amendment upon further inquiry into this doctrine then why not others 4. Whether it be the word only when you speak of the instrumentality of Faith or Faith in Christ quà Lord not to be the justifying act or the thing it self that you intend in that so large challenge of yours If it be the want of the words only instrument or quà Lord that you mention your charge is very low upon severall accounts 1. Words of art of this nature are seldome found in the Fathers There are few discourses in them about causes whether Efficient Finall Materiall Formall Instrumentall neither are there any so exact logicall distinctions under what notion they take that which they are upon in their writings Words of this kind were brought in by Schoolemen and little use made of them as I think before Lombards daies Protestant writers finding them in the Church are necessitated to make use of them as well that their adversaries may understand them as with their own weapons to deal with them And the Schoolemen having found another instrument in Justification viz. Baptism as appears â—y the determination of the Council of Trent Sess 6. Cap. 7. it is no marvel that when the Fathers use not the word at all that these do not so use it as it ought according to Scriptures 2. You would be I doubt not as much wanting in making proofe of the use of your own termes among the Fathers as your adversaries of theirs we may find the word instrument and the restrictive particle quà in your twenty six Fathers ascribed to Faith in Justification as oft as you can find your causa sine quâ non or as I think your conditio cum quâ We may likewise find that distinction of fides qua and fides quà which you make the generall cheat as often as you can find your distinctions already examined which Pag. 3. Sect. 1. you heap together When you challenge the words of others as novel it lies upon you to assert the antiquity of your own If it be the thing it self that you challenge as not found in any Authors in this Compasse of time I believe you will not be found so happy in your defence of this provocation as B. Jewell was in the defence of his that he published at Pauls Cross I do not doubt but many Authors in this time ascribe that office to Faith and the whole of it that the Protestant Churches make the instrumentall work and that they assigne the same specificall object of Faith in the work of Justification as is by the Reformed Churches now asserted 5. To acquaint us how many of the Fathers by you mentioned have purposely treated upon particulary spoken to this doctrine of Justification and in what part of their works this subject is by them thus handled that they that do not know it may turn and read it I have a considerable part of those that you mention though some
THE Covenant Sealed OR A TREATISE OF THE SACRAMENTS of both COVENANTS POLEMICALL and PRACTICALL ESPECIALLY Of the Sacraments of the Covenant of Grace IN WHICH The nature of them is laid open The adaequate subject is largely inquired into respective to right and proper interest to fitnesse for admission to actual participation Their necessity is made known Their whole Vse and Efficacy is set forth Their number in Old and New Testament-times is determined With several necessary and useful Corollaries Together with a brief Answer to Reverend Mr. Baxter's Apology in defence of the Treatise of the Covenant By Thomas Blake M. A. Pastor of Tamworth in the Counties of Stafford and Warwick Davenant de morte Christi pag. 1. Neque tam pugnam meditor aut dimicationem quam planam pacatam totius rei explicationem ad conflictum cum nullo hoste ventures nisi ita se nobis obviam dederit ut non possumus aliter quam pugnando viam ad veritatem aperire London Printed for Abel Roper at the Sun against Danstans Church in Fleet-street 1655. To the Right Worshipfull Sir FRANCIS NETHERSOLE of Nethersole in the County of Kent Knight THe great engagements in which I stand by many favours received to much Honoured friends of yours put me on to send forth a former Treatise into publick view under their names This being of so near affinity I thought it meet that it should come abroad under the Patronage of one of so near alliance I need not mention my particular engagements which you do not desire I know to hear Since the time that after your great imployments hath at home and abroad in affaires of State God hath been pleased to seat you in these parts your singular candour towards all those that labour in the Work to which through grace I am called is eminently seen You were tenderly consciencious without great caution put to adventure on the purchase of a Mannor to which an Impropriation was annext which yet for many reasons you could not without great inconvenience avoid And notwithstanding a Vicarage there endowed which others though not you would have judged a competency your great care was as soon as you were fully possessed finding an Incumbent there whom you had no reason to encourage nor power to remove to superinduce others one after other in a more happy and edifying way to carry on that work It was no sooner void but you took care to settle one of eminent gifts and graces with that liberal munificence that a free School for poor children built at your proper cost being provided for little remains yours of that part of your purchase Your sollicitous care is still no lesse whereof there are many knowing witnesses how to settle it with all possible speed upon posterity in such a way that God may be most honoured and piety advanced by it Which also as I have heard from your own mouth your much honoured and pious Lady deceased did often perswade to hasten although she well knew that out of your love to her you had by your last Will and Testament devised to her that whole Lordship of Polesworth to a fourth part whereof she was heir and all the rest of your Estate in these parts for an increase of her Joynture If the Lord Christ tells us that the cost which that Pious woman spent on him should be told for a memorial of her wheresoever in the world the Gospel should be preacht I suppose that this which you have done may be mentioned for your honour with hers that rests in the Lord wheresoever this small piece by Providence shall come to be read I may well look upon you as one of the most acute of my Readers If therefore this may gain your favour I shall have lesse cause to fear others censure Though in so great variety of things as are here toucht upon and so much controversal I cannot expect that any one should subscribe to every piece The whole may be serviceable though some part remain under dispute As it fares with me in reading the Labours of many others so I may well expect that it will be with others in reading any thing of mine Your great zeal as to the whole of the worship of God so to this part here treated of where you are known cannot be hid Your complaint hath often been of the sad neglect of the Lords Supper and it lyes as a sad burden on the spirits of many eminently Pious servants of Jesus Christ that they see not a door opened for their comfortable and orderly administration and participation of it If any thing be here said to give any further light in these sacred mysteries and to facilitate the way of administration to pious dispensers so as the honour of the Ordinance may be preserved and the edification of soules promoted I have that which I desire and have made my endeavour The Lord honour your hoare hairs with everlasting dayes and give you the comfort of all that you have done in and for his Name Sir I am From my Study in Tamworth Jun. 5. 1655. Your Servant in any Christian Office Thomas Blake Worthy Reader THe holy Scripture puts an eminent character Acts 18.24 25 c. upon Apollos then but an alphabetarian in the gospel-Gospel-doctrine That he was an eloquent man and mighty in the Scriptures of the Old Testament And if I would cut by this pattern and that either the Reverend Author whose learned Works have already spoken him to the Church Or this Judicious Treatise which now fitly followes its elder brother under the name of the Covenant sealed stood in need of an Epistle Commendatory I should not be ashamed both to testifie my honour of the man and my valuation of his Work and yet neither I nor any other man in this case ought to be interpreted as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propugnatour of every opinion in the book by him commended to the Presse no more than the Midwife is accountable for every imperfection of the child by her brought forth to light I confesse I had the liberty and honour afforded me to peruse this Treatise before it saw the Presse but my indisposition of body prohibited me of making a full survey onely my greedy eye led me so far as that I could make observation of two things 1. The predominant scope of the Authour in this work 2. The pursuance thereof as to the main The scope is rare viz. An Essay to find a way of regular admission unto and holy administration of the Lords Supper between those extreams of promiscuous intrusion on the one hand and the total forbearance of it on the other both which do afflict the spirits of the godly that are cast into broken Congregations all the Land over without Card or Compasse to steer by to their comfort and so it is very likely to be a word spoken upon his wheeles to many Ministers who may find here a thred to direct them out
in ignorance being so far knowing Christians SECT IX The seventh Proposition enlarged AS for those that are of years Admission of men of years examined though we are not much concerned scarce one unbaptized Person in an age being tendred to us yet it is not meet wholly to omit it when any in the Primitive times upon the Preaching of the Apostles was ready to professe and willing to engage in a way of Christianity he was streight according to the order of Christ to be admitted by Baptisme the Commission it self speaks thus much Disciple all Nations baptizing them is the charge being discipled there needs no further enquiry and accordingly was the practice the Eunuch upon profession of faith and water at hand was presently baptized by Philip Act. 8. and the Jaylour the self same hour that he was converted was baptized by Paul and Silas Act. 16. Those that limit Baptisme to years of discretion appear to be wholly of this mind Mr. Tombes Examen Pag. 159. is clear that profession of faith and holinesse is sufficient warrant to baptize And for their practice let their Proselytes wheresoever they prevail speak when such as we see are admitted we may well conclude that in their judgement none are to be refused There are others that set up a new Church-door having discipled any in their way they do not as Christ enjoyned concerning unbaptized Heathens or as others concerning baptized Christians baptize them but they tender a Covenant of Church-fellowship unto them and that is their way of Church entrance when yet their infants keep the old rode of Baptisme These at least some of them are exceeding strict and will have none admitted but those that the quickest sighthed Admission unto a Church-Covenant and membership looked into Eagle-eyed Christians judge so farre as they are able to apprehend to have both name and thing of Christianity And to add honour to this way the world must be born in hand and that with attestation of no mean ones that the conversion of the Gentiles and Jewes in that infinite number as we read in the Acts of the Apostles was all in reality and that the whole Church of Hierusalem consisting at least of eight thousand members was an homogeneal body under the same light conscience and tendernesse Of a more noble homogeneity and more pure constitution sure then ever came into Christs thoughts to see his Kingdom attain unto upon earth He compares it to a field made up of a mixture of Tares and Wheat Matth. 13.24 to a Draw-net cast into the Sea which taketh fishes of all kinds both good and bad Matth. 13.47 And in the close o◠two other Parables inferres that many are called but few are chosen Matth. 20.16 Matth. 22.14 This he spake in the ears of his Disciples and we may wonder if they should live to see it contradicted He tells his hearers Luk. 9.27 Matth. 16.18 There be some standing here which shall not taste of death till they see the Kingdom of God And can we think that he understood a Kingdom in that resplendent glory which he had ever denyed when he made it his business to decipher and hold it forth unto them When they heare of it they hear of a field with tares and wheat of a draw-net with fish of all sorts They live to see flourishing fields of pure wheat full nets of fishes that are onely good being told that many are called but few chosen they yet see myriads of thousands called and all chosen Yea Paul after he had seen the contrary and gained fellowship according to these men in such an homogeneal pure body still symbolizes in like Parables of a great house that had vessels some to honour and some to dishonour 2 Tim. 2.20 applying it to the Elect and Reprobate in the Church of God We are told that the complexion of a visible Church under the Gospel is conversion the constituted matter converted ones and that this soul-complexion is the same in the whole body members having received the same Spirit of Adoption owning and experiencing the same grace of God But it is plain that Christ did neither see nor foresee any such purity of complexion nor can they that look upon Primitive Churches in the glasse of Scriptures see any more then Christ did discover Those words of Luke Act. 15.3 And being brought on their way by the Church they passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren is made a fundamental ground-work of this building of such glory as though all conversion by the Word were attended by the changing work of the Spirit which happy glosse in case it would hold would turne all the grounds in the parable into good ground and a cōnvert or proselyte in an historical narrative would ever be the same with elect or regenerate But the words going before and following these if they may be but taken in will serve to spoil all this supposed glory and purity A sect riseth up and teacheth the Brethren that except they be circumcised after the manner of Moses they cannot be saved and what manner of men they were and how their Doctrine took we may read in Pauls Epistles to the Philippians Colossians and especially in that to the Churches of Galatia it almost wrought to the apostatizing of those Churches from the faith of Christ to another Gospel If ever these were one homogeneal body respective to soul complexion an abundant proof is given in against the Saints perseverance and for their falling from grace Paul was not so enamoured with their beauty when he tells them that he is afraid of them and travells again in birth of them And whether he had such high thoughts of the Corinthians let sundry passages in his Epistles to them witnesse Great complexion spots may be seen 1 Cor. Chap. 3.3 Chap. 6.8 Chap. 11.18 19 21. Chap. 15.12 34. 2 Cor. 12.20 21. So that it is plain that in primitive times Jewes and Pagans being wrought upon by the Word heard and miracles seen to make profession of and engage to a Christian faith and life were upon that account received of which as some had hearts sincere towards Christ so many were otherwise Through the whole Scripture there is no demurre put to the Baptisme of any who made profession of the Name of Christ save Saul concerning whom Ananias being warned of God to go to him and conferre sight upon him being struck blind objects the evil that he had done to the Saints at Hierusalem and that he had at present authority from the Chief Priests to bind all that called on the Name of Christ Acts 9.13 14. And when he afterwards assayed to joyn himself to the disciples that were at Hierusalem they were all upon that account afraid of him Neither Ananias at Damascus nor the Church at Hierusalem did put his sincerity in grace to the question upon that account they might
and takes to other objects that is to me sufficient Or will it follow that either the Eunuch did or must necessarily be presumed to understand upon that little acquaintance that it seems he yet had in the Gospel the whole of those choyce observations or can it be any way certainly collected that such a Confession that he made was accompanied with a present saving work But Mr. Baxter hath singularly engaged me to him quoting those Texts John 11.25 26 27. John 1.49 50. 1 Joh. 4.15 he addes Here is more then right to Baptisme Then a man may have right to Baptisme that is short of those great priviledges of dwelling in God and being born of God and I scarce know what to say more for my own opinion It further followes If you think as you seem by your answer to do that a man may assent to the truth of the Gospel with all his heart and yet be void of justifying faith you do not lightly erre It followes not I think from any thing that I have said that I am in any such opinion That Expression is in Philips words and I have told you he might require de bene esse that which is not necessary to the esse of Baptisme But in case I be in any so heavy an Error I am thus holpen out of it Though an unregenerate man may believe as many truths as the regenerate yet not with all his heart Christ saith Matth. 13. The Word hath not rooting in him It is then granted that he may believe all truths and that which is added to prove that he cannot believe them with his whole heart is not with me convincing The Word had not root not because they did not intirely from the heart assent to it But because they received it not in the love of it They received the light to inform their judgments not any thorow heat for the warmth of their affections There followes Doubtlesse whether or no the practical understanding do unavoidably determine the will yet God doth not sanctifie the understanding truly and leave the will unsanctified which must be said if the dogmatical faith that is the Intellectual assent of a wicked man be as strong as that of a true believer Here is suggested that I say that the Intellectual assent of a wicked man is as strong as that of a true believer I know not where I have said it or any thing that implies it It may be a true assent though not of that strength But if I had said it will it thence follow that God doth sanctifie the understanding truly and leave the will unsanctified I trow not Is every strong Intellectual assent sanctified is every Intellectual assent which is of equal strength with that in the regenerate truly sanctified Clearnesse of light commands assent to truths when corruption of affections will not suffer that at least pro hic nunc that the goodnesse or bestnesse if I may so say should be believed I believe it is as strong in the Devils as in any Regenerate man in the world I know not how it fares with some whom God may exercise more gently respective to temptations and Satans Buffettings I am sure that there are those that would sometimes freely give up all that is dear to them in the world to be as clear in some fundamental truths as Satan himself he doubtlesse injects Scruples where himself is without scruple I know some question whether there be any such thing as faith in divels notwithstanding James saith The Devils believe and tremble But certain it is there is an Intellectual assent to Divine truth in the Devils as we may see Matth. 8.29 Mark 3.11 Luk. 4.41 Acts 19.15 and yet there is no sanctification wrought And therefore though the wicked match the regenerate in assent in their understanding it will not follow that their understandings therefore are truly sanctified I am further referr'd to Dr. Downam against Mr. Pemble which is not in my hands and whether my answer be equal to silence as is in the close affirmed I must leave to the Reader to determine Advertisements given to Mr. Baxter touching his undertaking for Mr. Firmin IN a distinct Section Mr. Baxter lets us know how good a mind he had to have appeared in this cause for Mr. Firmin which wonderful change in him may well be my admiration All know that have looked into my Birth-priviledge that I delivered the same things there as in my Treatise of the Covenant I have asserted against Mr. Firmin and that past with Mr. Baxter if reports have not deceived me with good approbation I communicated to him a considerable part of my defence of it against Mr. T. his letter in Manuscripts and I blush not to tell the Reader that he applauded it And besides what I have produced already out of him I have a witnesse of reverend esteem that he hath said that I had given him in discourse full satisfaction of the title of unregenerate men or some phrase parâ—llell to Sacraments But in case upon change of judgment he will appear for Mr. Firmin in this particular and that meerly as he sayes in love of the truth least the reputation of man should cloud it and in love to the Church and the lustre of the Christian name lest this fearful gap should let in that pollution that may make Christianity seem no better then the other Religions of the world Further explaining himself For I fear this loose doctrine so he is pleased to call it of Baptisme will do more to the pollution of the Church then others loose doctrine of the Lords Supper or as much If upon these specious pretences he hath still a mind to it I shall crave leave to offer some words by way of advice to him First To reconcile himself to Mr. F. they being as yet so far from agreement either in judgment or in practice both of them are gone out of the road of the Reformed Churches but Mr. Baxters friend for whom he is about to undertake as to his judgment is yet in the lower form when he is in the upper Mr. F. requires not truth of grace to make a visible Church-member but declares himself very largely against it he requires not truth of grace in a parent to entitle his child in the right of Baptisme It is enough with him that he be a man of knowledge and free from scandal which he well knowes to be the case of many in unregeneration And though Mr. Baxter is thus gone beyond him in judgment yet he sits down far short of him in practice and sayes that we are bound to baptize all those that make an outward profession and consequently their children when Mr. F. upon tender conscienciously refuses many of them Mr. F. and I are as I suppose upon neerer terms of accord then Mr. F. and Mr. Baxter both of us agreeing that unregenerate men have their title and a faith that is short of justifying may
and how great an odium lyes upon that opinion what those be that maintain it and what interest they drive is very well known To this I answer The expression of a Converting Ordinance may be taken two wayes First As having power of it self In what sense and with what limit the Lords Supper may be called a converting Ordinance as a single instrument in the hand of God in his ordinary way to work a change in the heart or life In this sense the converting power of it is to be denyed Secondly As having some influence for that work as seconding and working with the Word so I doubt not but that it may safely be owned and easily justified I shall lay down my whole thoughts of it in some Propositions Explicatory Propositions Affirmat First In the Affirmative First This Sacrament carries the soul on towards conversion in doing the same thing as the Word does for conversion in holding forth Christ crucified in holding him out as our sin and as our Saviour made a curse for us and delivering us from the curse Secondly In further engaging the soul or the soul upon receiving the Sacrament engaging it self to that which the Word requires and calls for If Covenants in Israel entred by reforming Princes were judged to be of that force for obligation of the soul to a change in their wayes putting stronger tyes on their slippery hearts much more may we believe that the Sacraments in a due order received may have this efficacious power They serve saith Mr. Hooker as bonds of obedience to God strict obligations to the mutual exercise of Christian charity provocations to godlinesse preservations from sin memorials of the principal benefits of Christ Thirdly The Sacrament doth this in an ordinary way according to the revealed will of God in his Word as the proper intention of the work and not as any thing extraordinary Fourthly The Sacrament it self doth it in that relation in which it stands to the Word in its being and operation and not the Sacramentals onely as they have been called as the Word preached and prayer which yet have a mighty influence on the Sacraments for this work Fifthly It works as a second to the Word for habitual conversion as well as actual In the way that the Word doth work for the infusion of the first grace and not barely for the exciting and stirring up of grace in the soul Their way of working I shall God willing in due place further enquire into Negat Secondly In the Negative First The Sacrament converts none by the bare work done There is no such power by receiving to change the soul as Papists believe there is by consecration to change the elements There is neither reason for it nor promise of it I cannot believe for I see no proof of it any regenerating power in the water in Infants Baptisme much lesse can I have reason to believe such a converting power of grown persons in the Lords Supper He shall be alone for me that will appear in such Paradoxes Secondly The command given to take and eat of the bread to drink of the cup hath no such power to convert None can see the reason of the change of their wayes in any such injunction Conversion were an easie work in case this could do it Thirdly The Sacrament of the Lords Supper must by no means be parallelled with the Word in the work of conversion but the Word many wayes must have the preeminence 1. The Word may work to conversion without the Lords Supper There are many in saving grace that did never partake of this Ordinance Gods engagement by word and oath holds up the faith and is the ground of strong consolation to those that never enjoyed this seal But the Sacrament cannot convert or do any thing towards it without the Word A Covenant may convey an interest without a seal when a seal can never do it without a Covenant 2. The Sacrament does nothing of its own strength but by vertue from the Word It hath its dependance on the Word for being as a seal on a Covenant and also for the operation The Word may go alone in the work of conversion yet may have assistance from the Sacrament the Sacrament can never work alone without the Word but as an assistant to it 3. The Word must qualifie the soul for the Sacrament in laying open the nature and use of it and the soul must attend what the Sacrament holds out otherwise there can be no improvement of it for any spiritual benefit And these things being premised I wonder how any that seem to appear most on the contrary part can justly be offended that I affirm and as I think with so good reason prove that the Lords Supper may be assistant towards conversion in some and may work with the Word to carry the soul professing Christ up to it especially when it shall appear that I would have the door of admission to stand at least little more wide then they themselves And perhaps not so wide as according to the practice of many of their judgment it stands already Most of these acknowledge that knowing persons free from grosse errors and scandals may be admitted others say none but they that in the judgment of charity appear to be indeed in Christ may be received in which they yet confesse that men may be easily deceived Either of these confesse that many unconverted partake with them even when rules of admission according to their own mind are most tenaciously held And in case it appear that these may receive benefit by the Sacrament and their conversion possibly holpen on especially if well followed on by the Word why should they be troubled I confesse it is to me no small trouble to see godly Ministers of the opposite way so much ensnared in their own principles and necessitated to let in such where most of order is held and discipline exercised that of necessity further their damnation and are in impossibility according to their tenents to improve it towards salvation Thirdly It is yet further objected That in this doctrine we oppose the unanimous judgment of Protestant Divines who generally teach that the Sacraments are appointed of God and delivered to the Church as sealing Ordinances not to give but to testifie what is given not to make but confirm Saints simply denying the instrumentality of Sacraments that they are appointed of God for working or giving grace where it is not And that we concur with Papists who hold that the Sacraments are instruments to confer give or work grace ex opere operato But how unjust this charge is in both the parts of it might easily be made manifest In this we Symbolize not with Papists First For that charge of joyning with the Papists let any judge who comes nearest to their doctrine of the efficacy of this Sacrament Not to mention the opus operatum which is alike detested of both
Cyrenius in Syria to Pilate in Judea Luke 2.2 Luke 3.1 is given by the Apostle to these here mentioned A military or politicall word saith one which is spoken of a publick person who is possest of power either in Common Wealth or Army And if those other texts of the Apostle be consulted Hebr. 13.17 1 Tim. 5.17 1 Tim. 5.19 2 Cor. 2.6 and 5.12 13. 1 Thes 5.12 to mention no more so much will easily be found in them that speaks a government within the Church it self not going out of its own limits Whether some texts ordinarily produced hold out so large an enumeration as is by some bottom'd upon them may happily be disputed but that there should not so much as any government at all be spoken to cannot be imagined which thing in reason is also plain 1. The Church is a society a visible Kingdom an incorporation a body and when all of these have their lawes governours censures punishments it cannot be thought that this society should herein so farre differ and be so farre inferiour to all other societies as to be wholly destitute when all others enjoy government governours for their strength defence and more compleat being the Church alone shall be like that City which the Wise man speaks of broken down and without walls Prov. 25.28 2. The Church consists of men as do other societies subject to failings yea to enormities and exorbitances in judgement and practice There hath no age past in which the Church hath not had her schisms errors and scandals No society or body politick is so like to run upon miscarriages seeing the lawes to which Christ ties are so averse to our natures when we can bear others we are apt to say we will break these bonds and cast them away from us Satan envies no other society or bond of men as he doth the society or bond of Christians His kingdome will consist together with all other states and kingdomes they may rule and he rule likewise onely this of Christs Kingdome is wholly averse to Satans and militates against it for the ruine of it 3. The Church from the beginning hath exercised this power within it self when all other powers were adverse and contrary to it How long was it before the Church had a Christian Magistrate and lay under the persecution of heathen states in all which time a discipline vvas yet kept up If the Church had no such povver hovv could it then exercise it 4. The Churches that have been remisse in their improvement of this povver have had their check from Christ himself in glory He manifests his displeasure from heaven against the Church of Pergamos that they had those that held the doctrine of Balaam and the doctrine of the Nicolaitans and against the Church of Thyatira because they suffered Jesabel to teach and seduce his servants Rev. 2.14 15 20. The censure that lyes upon the Kings of Judah upon neglect of reformation in their time argues that they vvere in povver for it So the censure of these Churches upon like account argues their povver in like manner Even those that plead most for freedome of conscience and liberty in religion vvith all impunity from the civil povver yet confesse from these and like texts a povver vvithin the Church it self for censure of delinquencies To all this some are ready to subscribe as being not able to gainsay the clear Scripture evidence of a povver Ecclesiastical and confesse that it vvas so in those times but novv they contend that the case is othervvise Providence hath ordered a change of things and all is swallowed up in the hand of him that is chief in power since the time that the Church hath enjoyed Kings for her nursing fathers and Queens for her nursing mothers not barely accusing them of error that dissent in opinion but charging them to resemble those sons of Belial that upon the Israelites institution of Kingship were ungratefully asking this question How shall this man save us 1 Sam. 10.27 Making good their assertion of a change of this nature by this similitude As in the first Church among the Jewes whilest they were in a wandring condition as their need was greater so Gods personal providence and guidance of them was more expresse and apparent and therefore whilest they were in this Theocraty their government was not to be managed by any setled universal authority besides that of God himself or any one who took not in all weighty things immediate direction from him until such time as being throughly settled in peace and security from their enemies he might make his recesse and permit and appoint to them a King of their own Nation So in the first founding of the Christian Church during the time of their persecution as their weaknesse required were in a Theocraty too guided by the expresse direction of our Saviour himself given to the Apostles during the time of those fourty daies that he was conversant with them upon earth but now after the time that God hath perfected the time of the Churches deliverance and free establishment in peace and rest from all about her and the Prophecy is fulfilled by appointing Kings her nursing fathers and Queens her nursing mothers and having sons to be set as Princes in all Lands so that now under Constantine the uproomes and wandring Tabernacles as formerly under Solomon are converted into stately temples for men now to think of their running into their Wildernesse and persecuted condition by entertaining those temporary forms which unto that condition were most fit doth import both ingratitude and murmur against God and imprudence towards themselves Thus farre this similitude But those of this opinion I doubt would take ill that free dealing toward themselves which they use toward others and that upon their casting off all Ecclesiastical government under the notion of temporary forms we should apply that speech of the Lord himself to Samuel concerning the people of Israel upon their resolution to make a change in government 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reign over them And to make the dissimilitude in this simile further apparent it should I suppose be taken into consideration that when God was pleased first to permit and then appoint a King over Israel that the former fabrick of Government written in the Law was not taken down but the whole Levitical order still stood as to all purposes prescribed of God the change was no more nor further but in him that rul'd in chief Instead of one raised by an immediate hand of God as their exigence required they now had one after the manner of other Nations of constant standing And God forbid that we should murmur that the Church hath her sons for Princes and that those that rule over us serve the Lord Jesus with us But we think that these servants of Christ thus raised in honour should see that what Christ hath set up should
Bishops and Deacons without mention of ruling Elders as also from the distinct qualifications required in Bishops and Deacons with their wives and families when as to these Elders there is all silence may be more easily answered in case it appear that these had not any constant standing in this work I onely here say that on what bottome soever they stand this which I have said can nothing prejudice them 3. Neither must this exempt admission to or exclusion from Cauti 3 the Sacrament from all cognizance of Church power nor quite take it out of the verge of their censures Not to be wholly exempted from all cognâ—zance of Church-power though those in juridick place be not aforehand consulted or taken into association in it For though it be left solely to Pastors to discern those to whom they may distribute these Elements as it is to divide the Word and give every one his portion yet upon mal-administration they may be called to question If pro imperio they shall keep back those that are duly qualified or admit such that evidently according to Church-determination should be denyed they are liable to censure as they are for corruption or imprudence in doctrine And therefore it was well provided Canon 27. That he that shall repel any from the Sacrament upon complaint or being required by the Ordinary shall signifie the cause to him and therein obey his direction Presupposing Church power to be vested in him who for the most part was a meer lay person which might cause ruling Elders to stand more right in the eyes of some persons this was well determin'd Should Pastors be set up for this work without any appeal or controul it migbt then indeed be spoken to as a grievance Cauti 4 4. It is a Ministers wisdome if it may be to see with more eyes then his own A Ministers prudence to take in assistants and to take in to himself if they may be had assistants in this work especially to judge of men as to their conversations and to be witnesses of their promises and engagements in case admonition be needful for amendment and reformation More eyes see more then one and reason it self suggests the convenience of all helps to be taken in to lighten the burden Paul tells Timothy of the profession that he had made before many witnesses 1 Tim. 6.12 as a Motive to be constant An engagement made before witnesses carries authority with it and possesses with shame upon violation of it Thus the Pastor also shall in a great part avoid that charge of partiality that notwithstanding all circumspection he is like to suffer If any object that this is to set up officers pro arbitrio which will make way for the introduction of any upon like grounds of supposed prudence I answer this were somewhat if he should make over his power from himself by delegation being himself in office But discharging his duty in his own person he may doubtlesse take in all usefull helps Paul may make use of Tertius to write Epistles to Churches and yet not make him an Apostle Aaron and Hur may stay up Moses his hands and yet not usurp Cauti 5 Moses his place Where an Eldership is erected to imbrace them as helpers 5. Where an Eldership is erected then gladly to imbrace them as helpers in the work Happily they may think their power weakened and their right denyed in case they joyn not in it If the Pastor be of another judgement it is not yet his prudence to raise stirs about it If others come in as assistant to carry on what he might otherwise do alone he hath small cause of grievance it favours too much of arrogance and of the spirit of such as love preheminence to affect to be alone though it is ordinarily most seen in resolving and attempting to overrule all where a man confesses himself to be no more then in association with others And for those that refuse to come where an Eldership sits it argues too sullen an humour Were I an inhabitant in London or like place I should take my self to be bound to passe through all the Elderships there rather then hold out of Communion 6. In making scrutiny into the knowledge of them that offer Cauti 6 themselves to deal with all gentlenesse To proceed with all gentlenesse in tryall of mens knowledge especially towards such as have been of a more mean education many times such know that which they can scarce expresse and strength of affection is often seen in plain hearts without any great light Let these be holpen in their words and let speech be to them in words fitted to their capacity Let not a question be put of any thing save that which is needful to be known when it appears that the creation is known and particularly mans estate by creation in the image of God and his fall by sin and redemption through Christ so that the party can distinguish the Persons in the Trinity to give an account which of them is the Saviour of the world that each person is God the second God and man in assuming our nature and withall able to give an account of the death of Christ in satisfaction for sin our way of interest by believing the necessity of repentance and a new life as qualifications of those that shall be saved knowing the outward signs in the Sacrament and in some competent measure their signification and use Such may be exhorted with tendernesse to grow in knowledge but not to be kept back as ignorant ones 7. Neither is a Minister upon whisper of any scandal Not to refuse but upon known crimes Nos a Communione quemquam prohibere non possumus nisi aut sponte confessum aut in aliquo judicio Ecclesiatico vel seculari nominatum atque convictum to set Cauti 7 upon proof by witnesses much lesse to undertake the giving of oathes to that purpose as hath been observed out of Suarez But upon evidence of knowledge of a way in flagitious practices known to him and scarce doubted by any That of Austin is famous We can forbid none Communion unlesse he voluntarily make confession and be called and convicted in some Court either Ecclesiastical or Civil I know this is produced by some to prove that a single Minister may not in any case withhold the Sacrament from any person But this is a great mistake it onely proves that upon any particular charge it cannot be done without due proof and proof cannot be made without power of judicature either Civil or Ecclesiastical Aquinas quotes this of Austin Sum. 13. quaest 80. art 6. and yet he never doubted of the sole power of the Pastor in it It plainly thence appears that there were both Ecclesiastical and Civil Courts then appointed to take cognizance of crimes which some would make to be inconsistent And that Ministers did take occasion upon convictions there to deny Communion It doth no
well pleased in their bearing up and holding opposition against it These walk up to their Covenant-vow made in Baptisme and come every way fitted for the Lords Table In application of themselves to the one and looking back to the other they find all manner of encouragements and no cause of fears or terrours Every promise made to the believing sincere upright perfect obedient is theirs These may sit down at the Lords Table with all alacrity having a work upon their spirits to abide for ever When they are taken hence they shall change their place but not their company and fellowship Their humbling of their soules under weaknesses plainly speaks their pressing after further strength Their hatred of sin speaks their love of Christ Their resistance of sin their care to walk with Christâ— Of these Christ sayes Thou art all fair my beloved there is no spot in thee Cant. 4.7 that is universally fair they are those that have respect to all Gods Commandments And these whilest such and as such come not within the compasse either of failing in or forfeiture of their Covenant Others are sins above infirmity and unavoidable weaknesses and these are either meer breaches in or violations of our Covenant with God or else such breaches that are also forfeitures and those I call meer breaches or violations of this kind how foul soever that are short of forfeitures such as was Davids uncleannesse and blood Solomons Idolatry Hezekiahs pride Jonas his flight to Tarshish Jobs passion Peters denyal of Christ and whatsoever other sins that may stand parallell with these whether of omission or commission These are sins above infirmities towards presumption at least much of will and consent of heart is in them these are outbreaches from God and violations made upon our Covenant entred with him notwithstanding they be not with full consent of heart and afterwards broken off by repentance And concerning these I shall first lay down severall Positions and then apply all to our present purpose Positions holding forth the danger of notable sins in regenerate persons 1. Though these sins thus acted do not take away all title to the Kingdome of heaven yet they cloud and obscure the evidence and assurance of it I know not how this can be made up to the soul otherwise then by a practical syllogisme inquiring as before into the answer of the conscience to Covenant-engagements He that believes and repents shall be saved is the bottome on which the whole edifice of assurance must stand and how the soul under so sad a witnesse that conscience in this case is ready to give can return answer I believe I repent I yield sincere obedience I cannot understand Yea Conscience in this plight will presently syllogize on the opposite hand No Whoremonger Idolater Murderer Drunkard hath title to the Kingdome of heaven This is a Gospel-Proposition and whatsoever other of like nature that conscience can assume and how far this is from yielding matter of assurance let any judge Neither let election here be objected seeing this is no bottome on which assurance can be built further than we find clear evidence of the fruits of it Those unclean Corinthians reckoned up in that List 1 Cor. 6.9 10. had no assurance of salvation from Election in their unconversion Nor yet can regeneration be objected seeing these are not acts of the regenerate part Unregeneration then bearing dominion and exercising present power evidence is clouded When Hezekiah was left to himself in the matter of the King of Babylon he was not raised above himself in the beatifical vision They that will keep up assurance must keep off from sins Position 2 2. Sin of this nature in a regenerate man brings an inaptitude on the soul in the present state to enter into glory Heaven is a place of greater purity then for a man to step out of Murder and Adultery into it In case a well-ordered discipline will not suffer such without censure in the Congregation much lesse can we think him fit in that state for heaven I wonder how those that pretend at least to keep up Church-Government to that height that none that is impure may be suffered among them can yet in their doctrine set open the gates of heaven for to receive them Is the visible Church on earth in a more narrow latitude then the state of blisse or may we without danger pervert Christs speech and say Few are called but many chosen If Miriam upon sin was not fit for the Camp for seven dayes Numb 12.14 much lesse are these immediately upon the acting of like enormities fit for glory If any think that the merit of Christ steps in and keeps from hell yet doubtlesse the Spirit of Christ hath not in present made them meet or glory Some say What if David had dy'd after his adultery before his recovery what then had been his case He was a child of God and could a child of God have perished And I demand What if Paul had dyed in his persecution when he was exceedingly mad against Christianity He was elected and could a chosen vessel of God have been damned He that can reconcile one of these may be able easily to reconcile them both An Elect person cannot be damned and an enemy of Christ cannot be saved A Child of God cannot dye and a Murderer and Adulterer cannot live We find therefore that Paul did not dye in his Persecution he that chose him to life chose him also to the acknowledgment of the truth David did not dye in his Adultery He that had adopted him for glory wrought him to repentance for remission of sins The salvation if both of them was doubtful respective to their estates now mentioned in case we look onely at the men being both in a plain road towards perdition but the damnation of either of them was impossible if we look at the election and purpose of God Gods Election carries on undoubted and infallible effects through doubtful and contingent means z Omnis actus à duobus dependens quorum unum est necessarium alterum veto contingens licet habet necessitatem ex parte necessarii habet tamen contingentiam ex parte contingentis Ordo praedestinationis certus est et tamen voluntas effectum suum producit non nisi contingenter Praedestinatus potest perire si consideratur ipsius potentia non potest si consideratur ordo quem habet ad Deum praedestinantem Refeâ—t Davenan epist ad Dr. Ward Every action saith Gandavensis depending upon two agents whereof the one is necessary and the other contingent though it be necessary respective to the necessary agent yet it is contingent and doubtfull on the part of the contingent agent Quodl 4. q. 18. The order and way of predestination saith Aquinas is certain and yet the will of man produces its effects no otherwayes than in a contingent manner An elect man may perish if we consider his own power he cannot
These Sacraments theirs and ours are not in that manner Rule 1 one but that there are many circumstantial differences between them 1. They differ in their outward signes appearing to us in several shapes That which was seen in Circumcision differed much from water in Baptisme and a Lamb whether of the herd or flock differs much from bread and wine 2. Ours are of greater ease then theirs There was pain and smart in Circumcision which the new Circumcised Shechemites felt to their cost Gen. 34.25 which happily might occasion the neglect of circumcision of Moses his sonne through the Mothers tendernesse as may be gathered from her words Exod. 4.25 Neither was the Passeover without cost and pains especially to them that lived at a great distance from Jerusalem 3. There is farre more light accompanying our Sacraments then theirs not in themselves for as much might be gathered if not more for significancy from their outward signs then from ours but by reason of the clear discovery of the promises and open full manifestation of their use 4. Ours were without blood theirs were accompanied with blood one of the person receiving the other in the sign received 5. Old Testament-Sacraments had their period and others follow in their place Ours must not cease until all time ceaseth Baptisme must hold to the end of the world Matth. 28.20 And the Lords Supper until Christ come 1 Cor. 11.26 But none of these make any substantial difference nor any more then that which is circumstantial or gradual The outward dresse in which they differently appear can make no difference in substance A seal is one and the same whether the wax be red green or yellow yea whether the impression be in wax or dough whether the signet have the Letters of a mans name or the Arms that he gives Men look at the grant to which the seal is put and not at these circumstances Neither matters it whether they be done with trouble or ease and where their worth is not known they are not therefore in themselves of lesse value And though they do not endure alwaies their efficacy is yet no lesse whilest they last If we eye circumstances of this nature ours may be advanced But if we eye the substantial work theirs will be equal Hereupon so different speeches are quoted from Austins pen Some highly advancing our Sacraments above theirs and others parallelling theirs with ours which with this distinction may be fairly reconciled and as we have heard the author himself thus reconciles them Secondly Those undervaluing phrases of Old Testament-Sacraments Rule 2 which are sometimes found in the Prophets and Apostles and brought by adversaries to put them at a great distance behind ours are either spoken as they were abused and misobserved by Jews in unbelief and impenitence and not according to their institution or lawful use in which case we might say the same of Baptisme or the Lords Supper Or else we must understand them as having an end by Christs coming in the flesh put to them and so in their use dead if not deadly to the observers Rule 3 Thirdly Though Bellarmine makes it one of the particulars wherein we and they agree that the Sacraments of the Jewes are types of ours in the daies of the Gospel Yet in case the word type be taken in that sense as it is ordinarily used we utterly disclaim it There are indeed very many and different acceptations of this word as may appear to any that will consult John 21.25 Act. 23.25 Act. 7.43 Rom. 6.17 Rom. 5.14 with Heb. 9.24 Phil. 3.17 Act. 7.44 1 Cor. 10.6 1 Pet. 3.21 And as it is used in that one place in Peter where Baptisme is said to be the antitype to the Ark which according to Interpreters implyes onely a similitude or correspondence we may well grant that their Sacraments were types that is theirs and ours carry a full resemblance but taking the word as it is ordinarily used for that which shadowes out somewhat that is to come by Divine institution whether person or thing as Adam Rom. 5.14 is said to be a type or figure of him that was to come and the holy places made with hands are types and figures of the true which doubtlesse our adversaries intend so it is to be denied and Protestant Writers unanimously deny them to be any such types wholly disclaiming that doctrine that the Sacraments of the Jews did onely shadow out grace and ours do conferre it And therefore when the contents affixed to the respective Chapters in our last translation seem otherwise singularly exact so that that great Critick Ainsworth who cannot be suspected to do it out of any humor of imitation in his translation of the Pentateuch and the Psalms very rarely differs from them it is wonder how that slip came into the contents affixed to 1 Cor. 10. thus exprest 1. The Sacraments of the Jewes 6. are types of ours 7. and their punishments 11. ensamples for us when it should rather have been 1. The Sacraments of the Jewes are the same with ours 5. their punishments are ensamples for us The four first verses making the Sacraments there mentioned to be of the same use with ours and the seven following verses to v. 12. shew that their sufferings for sin are our examples for admonition that we run not upon like practices See Ravanellus in verbum Typus Whitaker praelect de Sacram. quaest 5. cap. 1. pag. 109. Pareus in 1 Cor. 10.6 SECT V A third Corollary from the doctrine THen it followes by way of necessary Corollary that Christians should see All must see that they be rightly principled in the doctrine of this righteousnesse that they be rightly principled in this doctrine of the righteousnesse of faith as that in which the great mercy of the new Covenant and all that the Sacraments seal is comprized Ignorance of this being the undoing of the zealous Jew A mistake or flaw here must needs be of singular danger And here those of the Church of Rome may be supposed to be most of all secure seeing there is no imaginable righteousnesse but they hedge it in as may appear in a brief view of their doctrine That righteousnesse which must save either must be wrought by our selves and so stiled our righteousnesse or else it must be wrought by an other and made ours There is no righteousnesse of a third sort That which is wrought by our selves is either according to the command of God prescribed in the law or else over above and besides the Law assumed by our selves or received by tradition As Pharisees had an high zeal for both of these whereof Paul in his unconversion is an instance Phil. 3.6 Gal. 1.14 So it is at least pretended by these persons though their zeal for their righteousnesse of the law falls farre short of that for the tradition of the Church And for righteousnesse besides their own wrought by others they take in not onely the righteousnesse
tryal is our faith not barely the doctrine of faith as some would have it whereby we may conclude that we are of such a Church in which Christ is visibly resident in Ordinances but the grace of faith whereby he makes his abode in our soules The reason annexed is put by way of interrogation or question Know ye not your own selves how that Jesus Christ is in you except ye be reprobates which doth not imply that all are Reprobates that know not in present that Christ is in them but this is all that is implyed or can be gathered that Jesus Christ is in all that are not reprobates where reprobate is not yet opposed to the Elect as though all such were everlastingly cast-awayes in whom Christ is not in present But as the word is used Jer. 6.30 reprobate silver that is unfit for use or service so it is here taken such in present are not in a saving but in a lost condition and therefore it much concerns us to put this upon the tryal Motives to perswade to get assurance of this grace 1. Necessity of Faith For Motives to put men upon this work consider First the necessity of this grace and that upon a several account 1. Without Faith as you have heard we are without this righteousnesse None in unbelief can say of Christ Jehovah our righteousnesse All the good that Christ does unbelief loses so much good that Christ can do thee of so much unbelief strips thee The Apostle tells us of unsearchable riches in Christ Ephes 3.8 Such that none can summe up nor he that is highest in skill in Arithmetique calculate Christ is the Fathers Store-house Magazine or rich Exchequer The Father hath not a gift for any of his but he layes it up in Christ and a faith receives it from Christ Noah by faith was heir of this righteousnesse Heb. 11.7 The rest of the world wanting this grace went without this inheritance The rest of Canaan was lost by unbelief Heb. 3.18 The rest of heaven will be thus lost in like manner God hath chosen the poor of this world rich in faith heires of the Kingdome which he hath prepared for those that love him Jam. 2.5 The rich of this world destitute of this Faith make forfeiture of this Kingdome Is Christ a gift Faith receives him and unbelief is wanting Is Christ food Faith feeds upon him and unbelief is hunger-starved Is Christ rayment Faith puts him on and unbelief is naked Is Christ a Medicine Faith applyes him and unbelief languisheth Is Christ a laver Faith drencheth and douzeth it self in him and unbelief is filthy and defiled Is Christ a pardon Faith sues it out and unbelief lyeth under guilt Is Christ satisfaction Faith makes the plea and attains a discharge and unbelief remains indebted 2. Without Faith the soul is under the wrath of God and his ireful displeasure This is a necessary result from the former The man of unbelief wants that which might be interposed as an atonement and might stand as a skreen or shield for his guard And it is also fully laid down in Christ's words Joh. 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him What Zophar saith of the wicked man Job 20.29 This is his portion from God and the heritage appointed him of God that Christ sayes of unbelievers so long as they remain in unbelief so long wrath abides on them All by nature are the children of wrath having no other inheritance and the man of unbelief never gets from under wrath to attain any other portion This is an aggregate of all miseries when all is reckoned up that can be named to make miserable wrath comprizeth it all to the uttermost to infinitenesse As is the man so is his strength say Zeba and Zalmunna Judg. 8.21 As is God so is his wrath with this motive the Psalmist presseth to faith Psal 2.12 Thy sin hath merit enough to damne and thou hast not any interest in Christ to save or deliver He that is void of Faith and yet under no such feares it is not because there is no cause of feares but that such a soul is not awakened to see his fearful deplored and desperate condition If the rich glutton had seen Hell gaping for him and the Devil ready to hale and drag him he could not then have had any list to his every-dayes Gorgeous apparrel nor yet any appetite to his delicate fare That is the condition of secure sensual ones till Hell-fire flame about them they think they are sure of heaven 3. Without faith there is no benefit to be had or good to be found in any Ordinances No Ordinance is useful but either as it is improved by Faith already seated in the soul or as it is serviceable to the plantation of it No duty of any kind works to acceptance from an unbelievers hand Abel's sacrifice was accepted when Cain's could not gain acceptance Gen. 4.4 5. The Apostle shews us the reason of this difference Heb. 11.4 By faith Abel offered a more excellent sacrifice then Cain The Parable of the sower tells us how few profitable hearers of the Word there can be found and the Apostle gives the reason Heb. 4.2 The Word is not mixt with faith in those that hear it It is effectual alone in believers 1 Thess 2.13 and no more have audience in prayer then those that profit in hearing and there is one and the same reason of both Jam. 1.6 7. And that man is doubtlesse under an heavy Judgment that never gets good when he hears from God nor obtains his request when he seeks to God At the Lords Table they eat bread but feed not on Christ they take the Cup but have no interest in the blood of the new Covenant 4. Without faith nothing is done that God accepts The man and the work both displease Heb. 11.6 There must be a concurrence of all requisites to render a work good and acceptable But in an unbelievers work the matter of the work excepted all requisites are wanting The rise is from a fountain that is unclean and the unbelieving soul cannot go so high as to make the glory of God the end And the rule is above him in the work to look after 5. Without Faith the whole of man head breast and bowels are all open to Satan Faith is a Christians shield Ephes 6.16 and a shield is the defence not of one part but the guard of the whole A man without faith is a Souldier without armes and destitute of all power to make any manner of resistance Satan leads such an one at pleasure There is nothing of Christ nothing of grace nothing of the Spirit to stand up in opposition Some devils are not resisted without strength of faith Mark 9.29 No devil without faith can be vanquished or overcome Mot. 2 Secondly Consider the benefits of faith the glory that doth accompany it The benefits that
teach the world that the onely justifying act of faith is the accepting of justification as merited by Christs blood or the accepting of Christs righteousnes to justifie them it is not hard for an unprejudic'd man to discern For my part in all my experience of the case of the ungodly that I have triall of I can find no commoner cause of their generall delusion and perdition then this very doctrine Answ To this I might have many things to say 1. It is the hard fate Desperate Conclusions inferr'd from right principles if I may say so of Christian Religion to have inferences of this kind drawn from her principles And yet the way of Christians hath not been either to desert the principles from which they are drawn nor yet to own or defend the inferences or conclusions that are drawn from them The Apostle affirming that the exaltation of Gods glory in not utterly casting of the Nation of the Jewes was eminently seen in their disloyalty and covenant-breaking with him Inference is presently made that covenant-breaking and disloyalty cannot then be blamed If the truth of God hath more abounded through my lie to his glory why yet am I also judged as a sinner That which advanceth Gods glory cannot be charged as a sin Bat covenant-breaking with God according to the Apostle addes to his glory and therefore it cannot be charged as a sin If answer be made that this exaltation of God in his glory is by accident and no thanks to him that breaks covenant but to the goodness of God that brings good out of evill From this inference is made also Let us then do evill that good may come which Conclusion was slanderously charged upon the Apostle Rom. 3. vers 8. The doctrine of Gods free election of some and passing by of others occasioned two dâ—sperate inferences 1. That there is then unrighteousness with God as deserting yea hating his creature without cause Rom. 9.14 2. That God then without reason finds a fault with his creature this being his will who can resist it Ro. 9.19 The wits of some have been indeed busied to put such a comment upon the Apostles words that no such inference as these with any colour or shew of reason can be drawn and thereby make it appear that their comment is utterly dissonant from the Text for from the Apostles doctrine these inferences in the judgement of blinded reason and rules held between creature and creature seem directly to follow as evidently appears in the Apostles answer To come nearer to the business in hand the Apostle making it his work to advance Gods free grace in mans justification some feared lest their sin was above the grace of a pardon To satisfie these the Apostle tels them that where sin abounded grace doth super-abound Rom. 5.20 So that the greatness of their sin exalts the free grace and favour of God an inference is presently ready Let us then continue in sin that grace may abound Rom. 6.1 And here indeed was as fair and full encouragement to sin as any that you hold out in your objection against this doctrine this very use which you say is now made by wicked ones of this Doctrine generally taught by Protestants was made as is said in the Apostles times by the Gnosticks and others who maintained that it was enough to believe that Christ died for sin though a man liv'd in all wickedness and ungodliness How could this so soon spring in the Church but that carnal ones found some-what that would bear some colour on which they might bottom it as omne mendacium fundatur in aliquâ veritate as may be seen verified in the instances mentioned Let not Christian doctrin then be blamed upon the account of such desperate deductions and cursedly wrested inferences As soon as reformation began and this doctrine among others appeared it is well known what from the adversaries it suffered As it was laid to the Reformers charge that they made God the author of sin so that Gibieuf with his black mouth makes Calvin worse then the Manichees so also that they utterly laid aside all care and regard of good works or wayes of godliness and that upon account of their doctrine that faith alone justifies It is well known with what a belly they use to picture Luther as if his work had been alone to drink And Bellarmine taking upon him in the preface to his fourth Tome out of the Revelation to set out what a creature a Lutheran is saith that those that are addicted to their belly for the most part fall to them And their orator Turner in his elogie of Drunkenness applauds the Lutherans with a bene secistis in that they have lest the Catholique Church to betake themselves to that party How full their invectives were against Calvin and Beza and all of their opinion as enemies of all godliness and friends of prophanesse almost all books of popish writers may witnesse Those things are famous that Bellarmine out of Bolsecke and Colcheus quotes to this purpose Granatensis in his dedicatory Epistle before his Dux peccatorum having laid this down as a maxime that Holinesse and purity of doctrine is a certain mark and note of true faith and Religion and asserted that there hath been no sect from the beginning of the world if we run through all ages to be compared with Christians for doctrine of concernment to mans Moral conversation he enters comparison first with Heathenism then with Turcisme then with Judaisme after Christs comming and lastly takes notice of the lives of Hereticks in the primitive times of the Manichees out of Austin Of the Gnosticks out of Epiphanius Of the Carpocratians out of Austin then he fals upon his own times and saies The Heretiques of our own times are no more holy They that have fetch'd back the errors of faith of former Heretiques from hell are also diligent followers of their practices what holiness of life saith he is to be expected from the Lutherans that with their speciall faith have set open a door to all impiety and the wicked practices of the Calvinists are better known saith he then we desire and thereupon tels us two tales first that some that neighbour upon Geneva being demanded why they did not reject the Catholique and receive Genevas Gospel answerd That was not to be wondered at for said they the words and books of Calvinists stuff'd with lies and fraud are carried further then the narrative of their wickedness But to us say they that go every week to their Market it is well known to be a kingdome of hellish confusion and therefore their Gospell doth not take with us His next is of a certain Minister of theirs who a few years before went into Hungary petitioned a Bashaw of the Turks for liberty to preach their Gospel to the Christians that lived among the Turks under tribute and to perswade the said Bashaw to grant his Petition he began with many reasons
an enemy of the Churches peace that dissents in judgement from the Church in some particulars as in ages past it was or he that confessedly dissents from the Church whereof he is and where he lives and as that present it stands I think here the determination is easie Let us enquire whether of these dissents will work more heart-broyles quarrels contentions envyings mutuall oppositions and needless disputes and let that be agreed upon as well it may to bear the blame If all must be tyed up to keep peace and be at one with the Church as to all particular tenents in the revolution of all these ages they are then tyed to know and their Pastors are bound to teach what in all successive ages hath been the Churches opinion But this were a great burden for Pastors and far more intolerable to be put upon the people If a man may be secure in this that he goeth not against truth I think he need not trouble himself as to ages past in the matter of peace Had you produced the vote of Antiquity as a probable inducement to perswade that you had truth according to Scripture and reason on your part it had been somewhat such appeals to humane Authority after Divine Testimony produced is ordinary but to dissent from the Church in which a man lives and of which he is to avoid the danger of a breach of peace with the Church that sometimes was is such a way of peace that I never yet knew troden or taken 2. Whether Antiquity be as cleer for you as the Church in present is for me The latter you freely grant but the former will I think hardly be yeelded notwithstanding what you say Because a word or an opinion that is unsound hath got possession of a little corner of the world for about 150 yeers therefore I am suspected as a novelist for forsaking it Whereas it is to avoid singularity and notorious novelty that I assent not to your way The same I say about the interest of mans obedience in his justification as continued and consummate in judgement If either Clemens Roman Polycarp Ignatius Justin Martyr Irenaeus Tertullian Origen Athenagoras Tatianus Clem. Alexand Minutius Faelix Arnobius Lactantius Cyprian Athanasius Eusebius Greg. Nazianzen Epiphanius Cyrill Hierosol Synesius Cyrill Alaxandr Macarius Hierome Salvian Vincentius Lirin Vigilius or any councill were of your mind in any one of these points and against mine then I will confess at least my supine negligence in Reading and my very faulty Memory in retaining their words How fully you have proved the unfoundness either of the word or opinion in question others must judge But whether the novelty be so notorious as you speak is to be enquired into and in order to that I shall request you Some things propounded to the Readers consideration To take into consideration who they be that make the loudest noyse and send out the greatest Cracks about the Fathers If the Church of Rome may be believed all Antiquity is theirs Hoping to put that cheat upon us as the Gibeonites sometimes did upon Israel Ad patres si quando licebit accedere confectum est praelium Tam sunt omnes nostri quam Gregorius 13. Papa filiorum ecclesiae amantissimus Pater Testes fenestrae omnes res reculae It is still their pretence that all former ages were on their side If we might but appeale to the Fathers saith Campian the controversie were ended They are all as fully ours saith he as Pope Gregory the 13. that most Loving father of the Sons of the Church As the windowes in the Church all other things and thinglings to take the liberty to coyne English as he doth Latine are their witnesses So all the Fathers also that the truth is with them I will say no more but that these naked names will appear to Judicious Readers but as an empty sound a voice and nothing more 2. That some of untainted integrity and of no lesse ability to give account of the Judgement of Antiquity in these controversies have asserted the full contrary to that which you here with so much confidence deliver Chemnitius was a man differing from you in every piece of this doctrine in which you dissent from me and particularly your adversary in all these three poynts in which you make this appeal to former ages He is a man zealous for the instrumentality of Faith in Justification he is large in asserting the promise of mercy in Christ to be the speciall object of Justifying Faith and against your distinction of Justification begun by Faith alone and consummate by works yea there is not a man that ever wrote that appears more your adversary in this poynt then he being judged the most learned grave and moderate of that party in the Reformed Churches wherewith you are most displeased in this Controversie yet he is full in quotation of Antiquity as of his side both in his Common places and in his Examination of the Council of Trent 144. After a List of authorities brought by him his close is worth observation (a) Haec pauca ideo annotavi ut ostenderem doctrinam nostram de Justificatione habere testimonia omnium piorum qui omnibus temporibus fuerunt idque non in declamatoriis rhetoricationibus nec in otiosis disputationibus sed in seriis exercitiis poenitentiae fidei quando conscientia in tentationibus cum suâ indignitate vel coram ipso judicio Dei vel in agone mortis luctatur Hoc enim solo modo rectissimè intelligi potest doctrina de justificatione sicut in Scripturâ traditur Quaeres put concerning this Appeale These few saith he I have noted that it may appear that our doctrine of Justification is attested by all the Godly of all ages that have lived in all times and that not in their Rhetoricall declamations or vaine disputes but in their serious exercises of Repentance and Faith in their Conflicts of conscience in temptation or with their own unworthinesse or before the Tribunal of God or in the Agony of death For this way saith he the doctrine of Justification as it is delivered in Scripture can alone rightly be understood What can be now more contrary then his Testimony and yours how high are both your confidences in full contradiction one against another That which you say is a notorious novelty he saith hath the attestation of all antiquity who shall he now believe that hath not nor cannot search the Authors themselves that have lived in your 1300. or 1400. years 3. I would have you to take into serious consideration these following Quaeres 1. Whether the doctrine of those that bore the name and outward face of the Church was uniforme through out that whole series of time that you take in in you◠challenge Whether in the time of Thomas Aquinas and the following ages the doctrine concerning Justification in the Latine Church was the same as in the daies
their ruine Then he parallells Baptisme with it The like figure whereunto even Baptisme doth also now save us not the putting away the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ which according to Interpreters implyes no more then a resemblance or as Calvin speaks a correspondence though Heb. 9.24 the Apostle useth the same word otherwise The Ark then saved a few when the rest were destroyed Baptisme now saves a few by the resurrection of Christ It will alwaies be saith Calvin on the words as it was in Noahs daies when mankind runnes on their own ruine God wonderfully saves some from the common destruction But here an objection lies that Noahs Ark and New Testament Baptisme are nothing parallell few entred that but now numerous or rather innumerable multitudes are baptized The Apostle answers that the parallell lyes not between the outward Baptisme that is the outward act as man administers it which he calls putting away the filth of the flesh which we know is the work of Baptisme but the answer of a good conscience or the restipulation of a good conscience I desire now to know how the Apostle can be salved from a contradiction He saies Baptisme saves and yet saies the outward putting away the filth of the flesh doth not save but the answer of a good conscience towards God Now this putting away the filth of the flesh done in the Name of Christ or in the Name of the Father Sonne and holy Ghost is Baptisme so is not the answer of a good conscience that is no Baptisme The Apostle then should rather have said that the answer of a good conscience saves and not Baptisme But he saies Baptisme saves I see no other way of reconciliation or to make sense of his words then to understand him that Baptisme saves as it hath its work on the conscience as it works upon our understanding and our faith as a sign and seal and is no immediate conveyance of happinesse not any other way of conveyance then as it hath its work on the conscience of the receivers Reasons con ∣ firming Reasons First The Word and Sacraments work after one and the same manner on the soul for salvation respective to any mediate or immediate way of conveyance of any graces or priviledges This is evident in regard of that relation that the Sacraments have to the Word as appendants to it But the force of the Word on the soul to salvation is not inherent not by any immediate conveyance of inward graces or priviledges but as it hath its work on the understanding and faith of him that receiveth it they that understand not are as the highway-ground that gaines nothing It is the power of God for salvation to them that believe Rom. 1.16 It profits not where it is not mixtwith faith Heb. 4.2 It is effectual onely in those that believe 1 Thes 2.13 The bare work done in hearing saves none and so also it is with Sacraments Secondly Signes and pledges added to promises are efficacious no other ways then as they work upon the understanding and faith of those that receive them as signes This may be made good in particular instances in a large induction of signes of all sorts The double sign vouchsafed of God to Gideon for his confirmation in the deliverance of Israel Judg. 6. did not work at all towards such a deliverance further then as it had its work upon the understanding and faith of Gideon to whom it was given The Scarlet thred in Rahabs window had no power for her safety further then it was a sign between her and Joshua minding Joshua of his engagement to her The rainbowe is of no power to save the world from an universal deluge of water further then it minds and assures us of Gods promise The same we may say of all signes and pledges both humane and divine But Sacraments are signes and pledges added to promises as we see here in the text Sacraments then have no others efficacy then as they work on the understanding and faith of the receivers Thirdly There is nothing that is material sensible corporeal that hath any immediate influence or operation upon any object that is spiritual This is plain There must be proportion between the agent and the patient the instrument working and the object wrought upon But the Sacramental signes that we receive as seales are material corporeal sensible and therefore have no such immediate influence upon the soul for the work of grace or conveyance of it Fourthly If this Scripture hold out the work of Sacraments onely by way of sign and seal and no other Scripture holds out any other work to be wrought by them in the soul then this is the whole of their work This is clear Scripture must somewhere hold out the whole that Sacraments effect But this is the whole that the Apostle in this Scripture gives to them where he gives an account of the fruit of Abrahams Circumcision neither is there any other Scripture in which any more is attributed to the working of Sacraments The assumption is of two parts The first none can question that the Apostle ascribes no more here to Sacraments then as hath been said For the second that no other Scripture ascribes any thing further to them shall God willing be made good when we come to examine those Scriptures which are brought in by way of objection for a further work If any would see authorities quoted of men of eminent name that have appeared in defence of this position I shall referre him to reverend Mr. Gatakers learned dispute held with reverend Dr. Ward where he may see multitudes voting for it And when Dr. Ward a Quod quosdam theologos ait hic haerere baptismi effectum hunc ad electos restringere Imo non quâ—dam dunxtaxat sed multo maxima nostrorum pars non tam hic haerent quam ex adverso se diserte opponunt quod ex testimoniis supâ—a adductis luculentissime demonstratum est saith that some Divines do stick at his tenent and do restrain the effect of Baptisme infallibly taking away the guilt of original sin onely to the effect Mr. Gataker replyes not alone some but the greater part of our Divines do not so much stick or hesitate here as professedly oppose which is evidently demonstrated in the testimonies saith he before cited pag. 134. And my reverend friend Mr. Bedford unhappily engaged in this controversy to carry the Sacraments higher then Scripture hath raised them misled with the over esteem of some that have gone that way tells us of hir discouragement by reason of the multitude of those of an opposite opinion that held otherwise then he did about the Sacraments And Mr. Baxter rightly doth observe that at the first broaching of this doctrine among us it was so much disrelished not by Dr. Taylour onely but by most Divines and godly people as
farre as I could learn that it did succeed and spread as little as almost any error that ever I knew spring up in the Church Plain Scripture proof of Infants c. pag. 294. so inconsiderable was the party that stood for it And Vorstius speaking in the name of Protestant Divines in general saith b Id potissimum quaeritur an Sacramenta sint signa tantum sigilla foederis gratiae sive externa symbola signacula foederi gratiae appensa divinitus ad hoc institura ut gratiam Dei salutarem in foedere promissam nobis significent atque ita fidem nostram suo modo confirment simul publice testaram reddant quae quidem communis est Evangelicorum sententia an vero preaterea sint causae efficientes hujus salutaris justificantis gratiae sive an sint effectiva gratiae ejusdem organa nempe ad hoc divinitus institura ut gratiam istam realiter instar vasorum in se contineant omnibus illa percipientibus candem vi sua imprimant reipsa conferant quae Bellarmini Pontificiorum omnium opinio est It is disputed whether Sacraments are onely signes and seales of the Covenant of grace or outward signes annext the Covenant and appointed for this of God that they should signify saving grace of God promised in the Covenant and signifying seal and after their manner confirm our faith and give publick testimony of it which saith he is the common opinion of Protestants or whether they be further efficient causes of this saving and justifying grace or whether they be effective instruments of this grace appointed of God for this thing that they should indeed containe it in them and convey it which is the opinion of all Papists Vorstius Anti. Bellar. ad Contro 1 Gen. And our men further judge that opinion of the opus operatum or of the outward Sacramental action as though without the faith and pious motion of those that use it it could justifie any to be evidently false and pernicious And they teach that all Sacraments by the ordination of God himself have onely a power to signifie and seal and not to conferre the grace of the Gospel it self And whereas several passages in the Liturgy of this Church did seem to favour the opposite opinion affixing adoption membership of Christ and inheritance of the Kingdom of heaven and regeneration to Baptisme we know how great offence it gave to many eminently Learned and pious putting them upon omission of those passages And also what Interpretation as with a grain of salt others put upon them that they were onely Sacramentally such And doubtlesse these either hit upon the meaning of the Church which was held to these phrases in imitation of many hyperbolical speeches in the Fathers or else the Church had mist the meaning of Scriptures so loth were the sons of the Church to be quarrelling with their mother and yet more loth with her to run into errors The Observation it self if heeded hath a caution or limit in it Affirming that Sacraments work no otherwise then as signs and seals and that they conferre no inward graces or priviledges further then they work upon the understanding and faith of those that receive them it implyes that they do conferre what an outward symbole or sign is apt to and of powder to convey and that outward priviledges in Sacraments are either conferred of infallibly evidenced This is clear the Apostle having so far undervalued Circumcision in the flesh as to make it Parallell with uncircumcision so that a circumcised Jew and an uncircumcised Gentile differed nothing as to their Spiritual state and condition inferres by way of objection What advantage then hath the Jew and what profit is there of circumcision And answers not that outward circumcision is altogether unprofitable but that it hath much profit and instances in one eminent one To them are committed the Oracles of God This is the inheritance of the Congregation of Jacob Deut. 33.4 as Moses speaks and carrying with it this great priviledge it conveyes with it all other inferiour Church-priviledges right to the Passeover upon this account was theirs Exod. 12.48 and not otherwise So it is with Baptisme men are taken into the Church at this door according to the Commission given to the Apostles Disciple all Nations baptizing them in the Name of the Father c. Whatsoever they were and whomsoever they professedly served before they are this way taken in as the consecrate servants of the whole Trinity and added to the Church Act 2.47 When they had by the Covenant a precedent title in Baptisme they have a solemn inauguration By one Spirit we are all Baptized into one body 1 Cor. 12.13 It is the Spirits work to shape the heart of unbelieving Corinthians to enter into one visible Church-body as that work of Gods power whereby he did perswade Japhet to dwell in the tents of Shem Gen. 9.27 And therefore when c Durandus docet characterem esse ens rationis id est respectum advenientem ex deputatione ad certum officium qualis est relatio in Doctoribus Praetoribus c. Quae sententia vix distinguitur ab haeresi hujus temporis Durand denyed that the Character which the Church of Rome speaks of was any quality in the soul but meerly a relation comming as by way of deputation to an office or duty exemplifying it by the relation that is seen in Doctors Praetors c Bellar. lib. 2. de Sacramen effectu cap. 14. saith That this opinion can scarcely be distinguished from the Heresie of this time d Haeretici non negant neque negare possunt quin sit aliqua relatio rationis in Ministris quae non est in aliis qui non sunt deputati ad ministrandum And further saith That Heretiques do not deny nor can deny but that there is some relation in Ministers which is not in others who are not deputed to the Ministery We do confesse indeed that there is that relation in Christians to Christ by the work done in the Sacrament of Baptisme which is not in Heathens And though we deny Orders to be any Sacrament yet we confesse there is that relation in Ministers to Christ by vertue of their Ordination that is not in those that are not called to the work of the Ministery There are those indeed that do deny it But those that Bellarmine had to deal with and that he charges for Heretiques as Luther Melancthon Calvin Beza Peter Martyr Chemnitius willingly yeeld it And in case this were all the character that they talke of to be imprinted in Baptisme yea in Ordination we should never contend about it And as these priviledges are conferred as to actual interest in the initiatory Sacacraments both of Baptisme and Circumcision so the same priviledges in the following Sacraments are infallibly evidenced as appears in that text 1 Cor. 10.17 The Apostle there making it