men of his interest should be received then Christ would not at any hand have knowingly gone against it and given him admission to it And what he did according to the mind of God as a Minister by a Minister may be done And to pronounce him at that time that he received it such that had no right for admission yet to admit him were such a precedent as Christ would not have given Christ would not trust himself with some upon that account that the knew what was in them Joh. 2.23 24. and he would not have trusted the Sacrament with such a one in case he had not known that it had been the mind of God that men of that standing should partake of it If it be objected that Christ knew that Judas was not in a capacity to improve the Sacrament for sanctification and salvation being a reprobate I answer respective to his gifts wherewith he was endowed he was in capacity of improvement The Sacrament is of use to those that were his inferiours and an eye is had to the tendency of the work according to Gods revealed will and not to that which is in Gods secret purpose Let us summe up the argument briefly into this form Ministers must give the Sacrament so as it may be to edification and not certainly to destruction But they must give it to some not yet throughly sanctified Therefore some not throughly sanctified may receive it to edification and not to destruction Thirdly the Law and Gospel in their joynt strength applyed in power to the understanding may work men of Covenant interest up to the terms conditions and propositions of the Covenant may work men of profession of faith to faith saving and justifying may work a man that is onely in name the Lords to be truely and savingly his This none can deny if Law and Gospel cannot do it in the way of instruments and ordinances appointed of God there is no way on earth in which it can be done But in the Lords Supper there is Law and Gospel the epitome and summe the strength and vigour of Law and Gospel applyed in power to the understanding Therefore the conclusion followes that the Lords Supper may work men of Covenant interest up to the terms of the Covenant men of profession of Faith to Faith saving and justified The Assumption is clear that in the Lords Supper there is Law and Gospel the epitome and summe the strength and vigour both of Law and Gospell There we have the curse of the Law in the highest degree held out Christ made a curse and bearing all that the Law denounces against sin even all that which sinne according to the Law did demerit There are sins bruises transgressions wounds There we have the summe and substance of the Gospel held out Christs death for remission of sinne laid open There we have Christ a curse which is that which the law inflicts upon transgression There we have Christ a sacrifice which is that which the Gospel doth promise all brought home and applyed to the understanding of the communicant Fourthly That which is high in the aggravating of sinne to the conscience and clear in holding out the pardon of sinne may work a man of Covenant interest up to the terms and conditions of the Covenant may work men of profession of Faith to a Faith saving and justifying This is clear which way else are men brought up to faith and sanctification but upon the sight of sinne in its aggravations and Gospel tenders for the removal of it The Assumption that sin is in this ordinance in the highest way aggravated and the removal of it held out is also clear and may easily per partes be proved 1. The highest aggravation of sin to the breaking of the heart and the melting of the soul is the looking upon him whom our sins have pierced Zach. 12.10 They shall look upon him whom they have pierced and they shall mourn for him as one mourneth for his onely sonne and shall be in bitternesse for him as one that is in bitternesse for his first-born and that we thus look upon him in the Sacrament I shall choose to set it out in the words of the Ministers and Elders met in the Provinciall Assembly of London in their Vindication where speaking to those that joyn with them at the Lords Table pag. 104. You must so remember Christ as to find power coming out of Christ Sacramental to break your hearts for all the sins you have committed against him Christ is presented in the Sacrament as a broken Christ his body broken and his blood poured out And the very breaking of the bread understandingly looked upon is a forcible Argument to break your hearts Was Jesus Christ rent and torn in pieces for you and shall it not break your hearts that you should sin against him Was he crucified for you and will you crucify him by your sins And besides the breaking of the bread is not onely ordained to be a motive unto brokennesse of heart for sin but also in the right use to effect that which it doth move unto And pag. 105. You must so remember Christ Sacramentall as to find power comming out of Christ to subdue all your sins and iniquities as the diseased woman felt vertue coming out of Christ to cure her bloody issue so there is power in an applicative and fiducial remembrance of Christ at the Sacrament to heal all the sinful issues of our soules there is no sin so strong but it is conquerable by a power derived from Christ crucified And pag. 106. You must continue in remembring Christ in the Sacrament till your hearts be wrought up to a through contempt of the world and all worldly things Christ instituted the Sacrament when he was going out of the world and when he was crucifying the whole world was in darknesse and obscurity and he is propounded in the Sacrament as a persecuted broken crucified Christ despising and being despised of the World And if you do practically remember the Sacrament of his death you will find vertue coming out thereof to make you dead to the world and all worldly things And pag. 107. Cease not remembring Christ till you be made partakers of the rare grace of humility Of all the graces that were in Christ in which he would have Christians to imitate him in humility is one of the chiefest Matth. 11.29 Learn of me for I am humble And Christ in the Sacrament is presented as humbling himself to the death of the crosse for our sakes And what a shame is it to remember an humble Christ with a proud heart The practical remembrance of the humility of Christ Sacramental when sanctified is mighty in operation to tame the pride of our hearts And pag. 110. To endeavour that your eyes may affect your hearts when you are at the Sacrament For as Christ in the Ministery of his Word preacheth to the ear and by the ear conveyeth himself into the
heart so in the Sacrament he preacheth to the eye and by the eye conveyeth himself into the heart And therefore it is well called a visible Sermon What can be more plain then this to set the out the power of the Sacrament to soul contrition true humiliation and mortification Too many that professe Faith have their hearts lift up and live not by faith Here is a way to bring them down when they see sin to be of such a provoking nature that onely the sufferings of the Sonne of God are able to satisfie that their demerit doth put him upon a necessity of all these woes These are certainly heart melting considerations If it be yet objected that the Provincial Assembly at London speak to their own communicants whom they suppose to be in grace To this I reply that in case that should fail and some at least should have their predominant lusts lurking and treachery against the Covenant as in Judas against Christ harboured it can be of no danger to say that here is a means to work them on to humiliation and brokennesse of spirit 2. If any yet say that their thoughts are otherwise of this Sacrament I answer their words best speak their thoughts and we see what they say The very breaking of the bread say they understandingly looked upon is a forcible Argument to break your hearts and the breaking of the bread may be looked upon understandingly by an unsanctified man if there be truth in their Propositions as I doubt not but they are most true then my Conclusion is true likewise We may make up if you please this part of the Argument thus A sin aggravating ordinance is an heart breaking and soul humbling ordinance But the Sacrament of the Lords supper is a sinne aggravating ordinance Therefore it is an heart breaking and soul humbling ordinance For the other branch of the Assumption that this ordinance is the holding out of the pardon of sin needs no proof This is my blood in the New Testament shed for you and for many for the remission of sinne Matth. 26. Fifthly That which is annext to the Word to second it in that very thing which works the soul unto conversion to good may bring the person of Covenant interest up to the termes of the Covenant may work one of profession of faith onely unto faith saving and justifying This none can deny being added to the Word as it 's second in such a work it well may have an hand in the working of it But the Sacrament is annext to the Word to second it in that very thing which works the soul unto conversion to God The Assumption is manifest If we consider what the Word does for conversion and the whole in which the energy and power of it as an Ordinance is exercised then we shall soon see that this Sacrament is added as a second in that work The Word converts in holding out sin in its defilements and danger in the discovery of the loathsome nature of it and the cursed effects that follow upon it together with Christ in the promises to save from it I know no other way that the Word hath to bring a soul in sin to God but in setting forth the lost and undone condition of it and so to bring to conviction compunction and enquiry what to do and then to make tender of Christ In this method souls as we find on record have been brought home to God of which there might be frequent instances Now that this Sacrament is added to the Word for further discovery of sin in the defilement and danger to hold out Christ in his death taking away sin need not to be proved It is true that the first detection of sin is by the rule of the Law and therefore the Apostle sayes By the Law is the knowledge of sin In case the question be put whether this or that act be sin then neither the tender of Christ in the Gospel nor yet the Sacrament can have any hand in the determination of it but they both serve for the aggravation of sin to lay it open in the dimensions and danger of it Sin is no where so seen in its height as in the sorrowes and sufferings of Christ as is by all affirmed and these sufferings we know the Word holds out for conversion from sin And the visible Word of the Sacrament seconds the Word in this very thing to set out Christs death to lay before our eyes Christ broken for us both for the aggravation of sin and for the pardon of it Thus if you please you may put the argument If the Sacrament doth the same thing as the Word doth in conversion then the Sacrament cannot be denyed to have an hand in conversion But the Sacrament as we see does the same thing as the Word it serves to the heightning of sin and the setting out of the pardon of sin Therefore it followes that the Sacrament may have an hand in conversion Sixthly That which by frequent experience we see the Sacrament works toward and for ought we are able to judge works unto that we may well conclude it is designed and appointed of God to work This cannot fairly be denyed yet if any think that this of it self is not of full strength seeing our experience may deceive us we may conceive what is not Let these then joyn to it what hath been already said This experience added to so much evidence of reason I doubt not but will be found to have strength in it And I put it for their sakes that say Let any give instance of any man or woman that hath at any time been converted by the Sacrament And that there are frequent experiences of the Sacraments working towards this thing is plain How frequent is it with men to have affrightings soul-shakings tremblings strong present resolutions against sin upon their approach to this Ordinance being convinced of it to be a duty that they ought to go to it How mightily are their spirits often affected in it If we make that an argument of the power of the Word towards wicked men in the affrighting and astonishment of them in the terrifying and amazement stopping for present their full swinge in sin and wickednesse as we know it is ordinarily with those that set out the power of the Word see Dr. Reynolds on Psal 110. pag. 150. why then should we not make the same effects that we see ordinarily produced by the Sacrament to be evidences of the like power in the Sacrament And as we read of an Ahab a Felix a Zedekiah an Herod thus startled by the Word so we may see and know such as these alike startled and affected at the Sacrament Superstition perhaps works it in some But we find the work in others in whom such superstition hath no place It can be no other then the Majestie of the Ordinance the high aggravation of sin and the glory of Christ set out in it All this
to make use of some one according to their own will when this assertion of his is as inconsistent with his own doctrine as Austins can be that upon a manifold account as might be shewen 1. He scarce knowes how to make it out that Circumcision was any remedy at all against Original sin seeing that Sacrament did not conferre grace by the work done but by the merit or disposition of the doer which is not found in infants 2. He himself confesses that many infants dye in their mothers wombe and yet have no remedy provided either in the law of nature or the old Law or Law of grace that is neither before the Law under the Law or in Gospel-times 3. Water is not alwayes at hand as he not absurdly hints though a Minister with them is scarce wanting who set up Midwives for the work and then the infant dyes remedilesse All this he thinks to help with a distinction c Quanquam enim non de singulis in particulari provideret ut eis efficaciter applicaretur romedium generaliter omnibus provisum tamen quantum in ipso est omnibus providet Though saith he God hath not provided for each one in particular that the remedy provided in general for all should be applyed to them yet he hath provided such a remedy as far as in him lyes But foreseeing that there would be some impediment to hinder the application of this Sacramental remedy to some this he permits This is a speech beseeming a Jesuit that God provided quantum in se a remedy as though it had been above him to have avoyded these impediments If the Jesuites position must stand that God is so tyed up with these limits that he cannot take away Original sin from infants without application of somewhat that is sensible He could have made such provision as he forbade Sampsons mother whilest with child the drinking of wine or strong drink or eating any unclean thing and that respective to the infant because he should be a Nazarite to God from the wombe to the day of his death Judg. 13.7 so he could have enjoyned the mother to have taken that which might through grace annext have had that efficacy in the infant in the wombe to take away Original sin as they conceive water hath on an infant new-born yea God is so far from doing what in him lyes respective to many infants for provision of a remedy of this nature that he orders that such a supposed remedy shall not be applyed He with much ado makes Circumcision a remedy to deliver from Original sin Pag. 51. Yet God took order in his Law that it should not be administred before the eighth day and in that interim between the birth and the eighth day it must needs be that many dyed and so by the law of Heaven they were debarred of a remedy through grace provided But here he is opposed by divers of his own party who hold that the faith of the Parent is sufficient to take away Original sin from the infant for which opinion he quotes Bonaventure Dist 1. Art 2. Quest 2. Rich. art 1. 5. 9. 1. 2. And Chamier lib. 1. cap. 8. de Sacramentis in genere Sect. 6. quotes also Vasquez for the same opinion These place merit in the Parents faith to work to the justification of the infant a merit not ex condiguo but ex congruo and for merit of this nature a faith informed void of Charity is sufficient say they Here our Author takes two exceptions against his friends 1. saith he d Sed hi authores in hoc falsum supponunt quia revera ad meritum de congruo non sufficit fides informis praesertim ad merendam alteri gratiam sanctitatem praeterea non satis explicant vim radicem hujus remedii quia ut esset infallibile quod necessarium est ut esset verum remedium non satis erat meritum de congruo quia non semper infallibiliter effectum habet sed necessaria erat divina promiscio hanc oportet ostendere They argue from a false ground for faith informed will not serve for this kind of merits especially to merit grace for another And secondly they do not as he saith sufficiently set forth the force and efficacy of this remedy To make it infallible as it must be if it be a true remedy merit de congruo is not sufficient seeing it hath not alwayes infallibly its effects But a Divine promise is necessary and this promise saith he they ought to shew that maintain it So that one part gives too much to the application of a sensible sign to the infant and the other over much to the merit of the Parent Abuleusis on Matth. 25. Quest 677. comes nearer to Bonaventure Richard Vasquez then to Suarez holding that infants before Circumcision were delivered from Original sin in that they were born of believers not requiring as Rivet observes Exer. 88. in Genes any application of faith in the Parents to the infants in any Sacrament for that work who might be dead before the Sacrament was administred to them The same opinion is undertaken of late in behalf of the infants of Christians to prove the infallibility of their salvation whether dying before or after Baptisme I have enough on my hands already and am not willing to launch out into this controversie I onely say 1. I find infants of believers not onely of the faith of the Elect but of visible profession in Covenant the Scripture is cleare for a Covenant in this latitude 2. That salvation according to Scripture wayes is within the verge of the Covenant and doth not go beyond it The Scripture leaves men out of Covenant in an hopeless condition 3. As there is salvation for all sorts and degrees of persons of age in Covenant but not to be extended to all of those sorts and degrees to reach every individual person so in a parallell way we may think of infants I know no text giving us universal assurance of their happiness in case there were I suppose there were much mare cause for believers to begge of God their infants death then with David in prayer to seek their life there being full assurance of their happiness dying and so much fear of their condemnation living to see the temptations to which in their growth they are subject We find salvation entailed upon qualifications of grace but not upon any age or period of life 4. There is as much found in Scripture giving us hopes of the salvation of the infants of all in Covenant as to their infant-state as to the infants of those that are most exact in keeping of Covenant As much is said for the honour of infants of Parents of a faith barely dogmatical as of the infants of those that are actually in grace and justified by faith The infants of all such yea of the worst of such are the servants of God
to do the duty that we owe. What the name of Christian or servant or people of God speaks the same these signs call for As the Altar set up Josh 22.24 did witness that those two Tribes and a half did belong with the other Tribes to the God of Israel so these Sacramental signes witness the same thing likewise 8. Remembrancing Eighthly They ace remonstrative and remembrancing signes sometimes of mercy conferred The Passeover was a sign of Israels freedom out of the land of Egypt Exod. 12.26 27. The Lords Supper shewes forth the Lords death untill he come 1 Cor. 11.26 being appointed to be done in remembrance of Christ Matth. 26.26 Mar. 14 20. Luk. 22.29 1 Cor. 11.24 of Christ dying giving his body and blood for us As those twelve stones taken out of Jordan by twelve men out of every Tribe a man were for a sign in ages following a memorial unto the children of Israel for ever that the waters of Jordan were cut off before the Arke of the Covenant of the Lord when it passed over Jordan Josh 4.6 7. So these Sacramental signs are memorials of the mercy mentioned They are alwayes memorials of the Covenant that we have entred the duty in which we stand engaged The Apostle having shewed that Baptisme doth signifie a death to sin and a life in righteousness Rom. 6.4 presently thence gives warning he that is dead is free from sin vers 6. Ninethly I might shew that they are ratifying and confirming signes but this is distinctly mentioned 9 Ratifying They are seals as well as signes which remaines to be handled SECT III. Corollaries from the former Doctrine SEveral consectaries follow from this observation which containes one part of the definition of a Sacrament First The sign and thing signified are analogically one That the sign and the thing signified in every Sacrament are one not properly and really one but in that manner one as all those things that remain distinct in nature one from other yet bear proportion and resemblance one with other are one One as Christ and a door Christ and a vine are one They are so one that one may be said to be the other when yet one distinct thing from other cannot be said to be the other in a sense that is proper my hand is not my writing my writing is not my hand but my hand is that which writes and writing is written with my hand and so my writing is usually called my hand and these speeches are in all mouthes vulgar common and are so far from being hard to understand that indeed they help the understanding A woman shewes a written peece of parchment and sayes Here is my Dower or Joynture when Dower or Joynture is in Lands not in Papers Every one knows that this speech means that it is that which vests her in it we shew a paper and say This is my will not meaning that faculty of the soul it self but a manifestation of what our desire is should be done with our estate after our decease such a man lives on my trencher that is on the meat which is laid on the trencher at my table so that men should blesse God for that he condescends to speak in such perspicuity and not complain in such speeches of difficulty Upon account of this oneness between the sign and the thing signified sometimes the sign is said to be the thing signified as that Bread is the body of Christ and the Cup the blood of Christ Matth. 26.26 27 So that that of Austin is famous that Christ said This is my body when he gave the sign of his body Circumcision is called the Covenant Gen. 17.9 10 11. Ast. 7.8 The Lambe is called the Passeover Exod. 12.11 21. Matth. 26.28 And the trees before spoken to are called the tree of life and the tree of knowledge of good and evil see Ezek. 5.5 1 Cor. 10.4 In all of these places the signe hath the name of the thing signified by reason of Analogy and representation and all by institution sometimes on the other hand the thing signified is called by the name of and is said to be the sign as 1 Cor. 5.7 Christ our Passeover is sacrificed for us so Joh. 6.55 My flesh is meat indeed and my blood is drink indeed fitly resembled by meat and drink Joh. 15.1 I am the true vine fitly resembled by a vine see Joh. 10.10 11. Sometimes the effect which the thing signified doth produce is called by the name of the sign so in that speech of Ananias related by Paul Act. 22.16 Arise and be baptized and wash away thy sins calling on the Name of the Lord when it was not the water that he was then to use but the blood of Christ that could take away sin 1 Joh. 1.7 so Baptisme saves 1 Pet. 3.21 when as the Apostle there as may be further shewen explains his own meaning so the putting off the sins of the flesh is called by the name of Circumcision and of Baptisme Colos 2.11 12. Sometimes that which is the proper work of the sign is attributed to the thing signified Deut. 10.16 Circumcise therefore the foreskin of your heart and be not stiffe necked These and such like speeches as these would be familiar with us and we should be able to give an account of them in case we understood Sacramental relations and other resemblances frequent in Scriptures Secondly Then it further followes There is no such things as transubstantiation that there can be no such thing as transubstantiation The sign and the thing signified remain distinct and cannot properly be the same in any Sacraments Of all Scripture-Sacraments and all those additional forged Sacraments of the Church of Rome one onely is by them thus honoured The Paschal Lambe was not turned into the body of Christ nor is water turned into the blood of Christ in Baptisme Nor do any other of their supposed signes lose their nature onely in the Lords Supper bread is not bread though it be still called bread but flesh wine is not wine though called the fruit of the vine but blood we see bread we taste bread we handle bread and yet we must not give credit either to our eyes ears taste or touch but we must believe it is no bread It hath the natural properties of bread and wine it gives natural nourishment as bread and wine the bread if eaten in excesse and the wine drunken will cause surfeit and intoxicate as bread and wine As the natural force so the natural defects of bread and wine still remain after consecration The bread breeds wormes and the wine turnes to vineger yet we must believe that God by miracle hath taken away bread and wine given blood and flesh turned bread into flesh wine into blood and yet still by miracles keeps up the natural shape properties and defects of these outward Elements When God in Scripture wrought miracles the miracles were seen and
1. To examine those texts that themselves produce for the interest of such infants of whose Parents their charity thus hopefully determines and see whether those texts will not carry it for all the infants of professing Parents I am sure I know none but carry it as clear for all as they do for any 2. Let them consider whether children of God are not to be baptized These infants of whose Parents they have saddest thoughts are children of God Ezek. 16.21 Whether servants of God ought not to be baptized These children of such Parents are servants of God Levit. 25.42 Whether Saints are not to be baptized Such children are Saints where one Parent is removed from an infidel 1 Cor. 7.14 But the greatest part leave us not out of error but neglect not as being misled in judgement but prophane Let these seriously take to heart these Queries 1. Why did you joyn in any Ordinance in publick as that of praying hearing singing was it not upon that account as of God by his appointment Why then are those attended and this which you allow also to be of God neglected 2. Is this the closing duty doth not a blessing follow upon this Ordinance quitting this you quit both you will joyn with others in the duty but you will give them leave to be alone in receiving a blessing upon it 3. Is not he she or they that now are to be received a fellow-member or members must not thou and they make up one body are not they a part of Christ mystical as thou It is but a little honour that thou givest them when thou hast not patience to abide a few minutes to be a witness of their happy initiation 4. Doth not their case upon this account call for thy prayers the Churches prayers It would scarce please that thy own child should be offered to God in this Ordinance without a word of prayer to God They that consider the great business that lyes upon the hands of a Christian that high engagement to which this Ordinance tyes the manifold temptations that accompany a Christian course cannot but confess that their case calls for all mens prayers 5. Note the scandal and offence that thou givest the censure that thou leavest behind thee upon others that joyn in the duty and on the other hand the censure that thou bearest from them in thus forsaking of them either Minister and people do manifest their trifling folly and so a taking of Gods Name in vain in the open Congregation on the Lords day in his presence to wait upon such an Ordinance that is unworthy of the honour of thy presence or else thou manifest much sinful neglect in thy refusal or with drawing of thy self Thou canst not but think their continuance is vain or else must conclude thy own departure to be wicked 6. Is there nothing of edification in this Ordinance no Word to be heard by which thou maiest profit dost not thou here see Gods engagement to thy soul and thy souls engagement unto God Doth Baptisme save as the Arke of Noah and is there nothing in it whereby thou maiest be benefited But here is objected weakness of body or haste of business that lyes upon them in that they can bear no longer Answer 1. How is it that these reasons do not send thee away from other Ordinances as well as barely from this that thy weakness can bear and thy business stay just to this time that thy patience is bespoke for this work when the Minister intreats to stay this Sacrament a man might think mens ears mistook and they thought he said Turn your backs clap to your pew-doores tumble down the stayrs haste be gone give your Amen to no more prayers stay for no blessing If these were the words many could make no more haste to be gone then they do on request to stay 2. Let that text be well weighed Ezek. 46.9 10. where order is given both for the comming in and going out of the publick assembly The Prince may ordinarily speak of as much business-intanglements to hinder as any other by reason of the burden of his heavy employments and yet he is to go in with the first and stay in with the last and his example is prest that it may be a precedent to others Some are slow to come in and as hasty to be gone come as a Bear to the stake and fly away as an Ape from a whip They are for Ordinances and from Ordinances as a truantly boy is for school and from school These have none of Jacobs thoughts Surely God is in this place Gen. 28.16 or that they have to deal with God in all the Ordinances of the day otherwise they would rise up early as Job to his sacrifices to partake of them and would not make any such forward haste to be quit of them And this respect that it hath God for the Author should move us not barely to vouchsafe our presence in the occasional administration which may be done gazingly carelessely sleepily An improvement is to be made of Baptisme But we should make use of our own Baptisme being instituted of God as a standing Ordinance of his Church we should have other thoughts then that as soon as it is past in the act it is over in the use we should eye it all our dayes as our inlet into the society of Saints which is a greater honour then a Kings Coronation and as a high engagement unto duty to faith in the blood of Christ to a death to sin and a resurrection to righteousness by power of the Spirit of Christ Though it be low in the Ceremony it is high in the obligation tying us fast to him whose name we bear by vertue of our baptisme our whole business should be that our conscience may answer this obligation as a seal put to the promise for pardon of our sin and salvation If Baptisme saves by the resurrection of Christ as the Apostle tells us 1 Pet. 3.21 there should be other improvement of it were it aright considered and duly improved it would neither suffer sin nor doubtings it would not suffer any way of sin nor any prevalency of doubtings concerning our spiritual state and condition Parents should look above civil decency and complement It should quicken Parents to think of more then bare Ceremony civil decency and complement in the work which is almost the whole of all that is regarded If friends in due order be invited and in a way suitable to their place entertained that is the great care any blessing on the Ordinance is but little mattered When they give a child in marriage they do not neglect a wedding-feast and such civil appurtenances that usually attend but their great care is about assurance for their livelihood on this account counsel is retained friends consulted But this being as the day of their espousal for visible communion with Jesus Christ little thought is taken of the weight of
it therefore follow that hearing can receive no help from but must exclude seeing Did the Bereans when they had heard the Apostles yet nothing towards faith by their search of the Scriptures Act. 17.11.12 or did they not make use of their eyes in the search that they made When Christ had Preached to the Jewes not yet in the faith and commended to them the search of the Scriptures Joh. 5.39 can we think that this search could be no step in their way of believing Why were miracles wrought if they were of no use to the work of faith f What comment shall we make on those words Joh. 2.23 Many believed in his Name when they saw the miracles that were done If the Word do work faith it will by no means follow but that it may take in assistance by miracles and Sacraments by signes extraordinary and ordinary That consequence if by the Word then not by the Sacrament will never hold till the VVord and Sacrament are proved to be opposite and not subordinate Ninthly That Ordinance which hath neither the promise of the grace of conversion annext unto it or any example in the Word of God of any converted by it is no converting Ordinance But the Sacrament of the Lords Supper hath no such promise of the grace of conversion neither is there such an example Ergo. Answ For Examples though we could give instances of men being converted by receiving of the Lords Supper yet it would still be denyed to have any possible influence towards conversion as the last Argument is an evident witnesse We bring Examples of men that have been brought to the faith by seeing and yet it is still denyed that fight can be any help towards it And though we could bring a promise of such grace annext yet we should have little hopes to be heard or heeded seeing we can bring a Promise of blessednesse to reading which is by sight as to hearing Rev. 3. Blessed is he that readeth and they that hear the words of this Prophecy 2. We have as many examples of mens conversion by the Sacrament as we have of their receiving strength and nourishment If one may be asserted without an example then then other likewise 3. We have no particular precedents by name except at first institution of any that were Communicants and therefore we cannot expect examples of conversion or receiving of strength by communicating 4. The examples of conversion by the Word perhaps well examined would prove short of such conversion as here is intended The conversion in Gospel narratives is to a Christian profession A man may evince calling thence but not elctdion and this is the work of the Word without the Sacrament seeing it must precede the receiving of the Sacrament As to that of no promise made to it 1. When the adversary shall bring a promise made to the Sacrament for Spiritual strength it will happily be found of an equal force to the giving of a new life 2. Though we have no promise explicite and expresse yet we have promises implicite and virtual Every promise made to the Word is made to the Sacrament The Sacrament being not opposite but subordinate to it an appendant that receives strength from it Tenthly That Ordinance whereof Christ would have no unworthy person to partake is not a converting Ordinance But the Lords Supper is an Ordinance whereof Christ would have no unworthy person to partake Ergo. The Minor is proved 1 Cor. 11.27 Answ This Argument well followed will take off every Ordinance from that honour of conversion as well as this of the Lords Supper seeing many Texts may be produced equally calling for qualifications for them as for this equally shewing the danger of unworthy addresses As to this for hearing the Word see 1 Pet. 2.1 2. Wherefore laying aside all malice and all guile and hypocrisies and envies and all evill speakings as new-burn babes desire the sincere milk of the Word that ye may grow thereby Jam. 1.21 Wherefore lay apart all filthinesse and superfluity of naughtinesse and receive with meeknesse the engraffed Word which is able to save your soules Is not the Word a favour of death unto death to such 2 Cor. 2.14 15 16. Shall i. not be more tolerable for Tyre and Zidon then for them Matth. 11.24 For prayer to God see James 1.6 7. But let him ask in faith nothing wavering for he that wavereth is like a wave of the Sea driven with the wind and tossed for let not that man think he shall receive any thing of the Lord 1 Tim. 2.8 I will therefore that men pray every where lifting up holy hands without wrath and doubting Good will never be had by such mens prayers Esay 1.15 And when ye spread forth your hands I will hide mine eyes from you when ye make many prayers I will not hear your hands are full of blood Zach. 7.13 Therefore it is come to passe that he cryed and they would not hear so they cryed and I would not hear saith the Lord of Hosts Shall we now say that neither Word nor prayer is a converting Ordinance But perhaps it will be said Men unworthy must hear must pray to be made worthy must come in unconversion to be converted But they must bring worthinesse hither or else this can have no hand in making worthy they must bring conversion or else this cannot convert This is a begging of the question And as to prayer there is no more ground or colour to make it a converting Ordinance then the Supper we must pray in faith before we can pray with acceptance of our persons and so must the Word be mixt with faith when we hear it Heb. 4.2 Eleventhly That Ordinance which is eucharisticall and consolatory supposeth such that partake of it to have part and portion in that thing for which thanks is given and are such as are fit to be comforted But the Lords Supper is an Ordinance eucharisticall and consolatory Ergo. Answ And might not the Assumption as well have been That the Word and Prayer are Ordinances eucharistical and consolatory I hope none will deny the Gospel our good tydings to be eucharistical and consolatory nor yet thanksgiving which is a branch of prayer And then in case the Proposition be of universal truth both Word Prayer and Lords Supper are excluded from any power of conversion The Proposition then must be understood with limit and restriction That Ordinance which in whole and in part is eucharistical and consolatory can have no hand in conversion and then though perhaps exception might be taken at it it had colour in it But then the Assumption That this Ordinance is in whole and in part eucharisticall and consolatory must be denyed It is for humbling heart-breaking as it is comforting There we shew forth Christs death and see him broken for sin and it is no matter of consolation but humiliation and horrour to see our soules under that guilt that brought upon Christ a
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
life in the Sacrament either of thy initiation or confirmation either in Baptisme or the Lords Supper is it in the Sacrament it self or is it in Christ that thou shouldest seek and look after in the Sacrament If thou lookest for it from Sacraments thou Idolizest them and deceivest thy own soul Bread and Wine never were nor ever can be saviours Our Fathers ate Manna in the Wildernesse and are dead Joh. 6. We may eat bread at the Lords Table and eternally dye All Israel in the wildernesse did eat of Manna and drank of the Rock which the Apostle calls Spiritual meat Spiritual drink being Sacramentally such yet with many of them God was not well pleased but they were overthrown in the Wildernesse 1 Cor. 10.5 If thou sayest thou lookest for life in Christ I desire to know where thou findest that men in unbelief have life in Christ The Apostle saith I live yet not I but Christ liveth in me and presently adds The life that I live in the flesh I live by faith in the Son of God Gal. 2.20 And the same we may say of repentance Christ with his own mouth denounceth death and destruction to the impenitent I tell you Nay except ye repent ye shall all likewise perish Luk. 13. Where he gives life he gives repentaace to life Act. 11.18 I have said that the Sacrament may be improved with the help of the Word towards conversion But if there be no such change already wrought in thy soul nor any such thing in thy endeavour then this great Orinance is sadly prophaned thou pretendest to Christ when indeed thou treadest under foot the blood of Christ seemingly wouldst have thy interest in his blood and dost become guilty of his blood Here Christs death is set out his sufferings for sin called to remembrance Art not thou now affected with delight in his death when thou art affected with delight in thy sin when thou seest a man murthered and sportest with the murtherers with those whom thou knowest to have had the alone hand in the murther how then dost not thou be come an accessory This is the case of the man that comes to the Sacrament and will keep his sin He looks not upon Christ Sacramentally broke to the breaking of his heart but he looks upon him to his hearts rejoycing Look upon all that hath been said of the danger of unworthy receiving by all that have written practically upon this subject all is thy danger that art in sin and resolvest not to relinquish thou art admitted into the Church by Baptisme and upon that account art of that number and reckonest thy self among those that are called Christians and here perhaps thou hast hopes highly prizest this priviledge as sometimes the Jews did circumcision in order to the favour of God and assurance of eternal life And doubtlesse rightly understood it is to be prized otherwise God would not have given it it is an honorarium or token of love to his people Nor would the Apostle Peter have said that Baptisme saves 1 Pet. 3.21 But our building of hopes upon Scripture-words without Scripture-Comment doth undo us When the Jewes took themselves to be secure against all the judgements that the Prophets could denounce by reason of sin upon the priviledge of circumcision Jeremy undervalues not circumcision at all but helps them to a right understanding of it will have them to have it full and compleat reckoning up many Nations by name he saith They are uncircumcised they were wholly destitute of it and mentioning the house of Israel saith that they are uncircumcised in heart Jer. 9.26 They want the best and choisest part of it and so are in the same condition with uncircumcised ones and the Apostle after him beating down the vain confidence of the Jewes in their outward title called Jewes and circumcision which was a badge of their relation to God as a people in Covenant tells them that he is not a Jew that is one outwardly that was not enough to give a full and true denomination but he is a Jew that is one inwardly who is for God in soul as well as in name and circumcision is that of the heart Rom. 2.28 and he beats down the carnal opinion of the Jewes in circumcision by a definition given of the circumcised We are of the circumcision that worship God in Spirit and in truth Phil. 3.3 And baptisme of the flesh can neither be nor do more then circumcision in the flesh The Apostle therefore telling us that Baptisme saves is as willing to undeceive us as the Prophet was to undeceive the Jewes and tells us that he doth not mean the outward putting away of the filth of the flesh the application of water is but the outside of Baptisme but the answer of a good conscience towards God when conscience answers to that which this washing signifies and to which it engages then Baptisme saves not of it self but seales Salvation through the Resurrection of Christ when conscience fails in its duty Baptisme fails in its efficacy then it brings not Salvation but is an aggravation of condemnation as after may appear Thou art admitted to the Supper of the Lord upon that account that through knowledge gained and profession made thou art in a capacity for improvement of it for eternity But if thou stay here and thy remembrance of Christ broken for sin do not work thee to brokennesse of heart under sin canst drink of this Cup and gulf in wickednesse here is no pardon sealed but condemnation heightened I know on the other hand to discourage men from endeavour some say that there is no acting for life but from life what can be gained by sin and all actions done in unregeneration are no other but sin I marvel then what that Counsel of our Saviour means Joh. 6.27 To labour for the meat that endures to everlasting life The context acquaints us with the unregeneration of those to whom this Counsel is given As also what that complaint of our Saviour means Ye will not come unto me that ye may have life These works in unregenerate men are acts of obedience and not as is objected sins onely by accidental pollution they are sinful such subtleties are above the Logick that we read in Scriptures which gives duties in charge in reference to their respective ends without consideration of the state of the subject under command whether in nature or grace Actions we know work to habits and in case that rule hold that Habitus infusi infunduntur more acquisitorum which Dr. Wilkin sayes is a golden rule in Divinity Treatise of the gift of prayer pag. 8. this is above controversie I yeeld to that of Austin that as a wheel is not made round by turning but turnes because it is round so a man is not made good by doing good but is good through grace and then does good as the tree is first good and then brings forth good fruit But it is not
Gods way to infuse grace into the soul unfitted for it no more then it is to infuse life into the body unorganized A new being is put of God into the soul when reason appears to it of closing with it The Word Prayer Sacraments may all have a hand in it And all are in vain to the soul Word Prayer and Sacraments with all other Ordinances and endeavours unlesse they lead the soul to it make it thy businesse to come up to the Covenant or else it is without fruit that thou comest to the Sacrament CHAP. VIII SECT I. Of the necessity of Sacraments THe next Observation that the words offer is Sacraments are not arbitrary but necessary That Sacraments are not arbitrary but necessary the Covenant-people of God not onely may but must partake of them As God appointed so Abraham received this sign of circumcision And as he received it so all in confederation with him received it likewise Gen. 17.23 And Abraham took Ishmael his son and all that were born in his house and all that were bought with his money every male among the men of Abrahams house and circumcised the flesh of their foreskin in the self-same day as God had said unto him And the stated time for circumcision of those children who were born of parents in Covenant being the eighth day the text tells us That Abraham circumcised his son Isaac being eight dayes old as God Commanded him Gen. 21.4 And when Moses had a son born in his exile and had neglected this duty The Lord met him in his way from Midian to Egypt and sought to kill him Exrd. 4.24 he appeared in some formidable way of death to him in that way as many do conjecture that he appeared to Balaam on his way Numb 22.23 Not that God really intended his death whom he now employed in that great work to deliver his people out of Egypt but he appeared in this posture to let him know what his sin deserved and by these terrors to bring him and his wife to take the course after mentioned for prevention of it And though there have been some that have gone about to assign other causes of Gods anger against hith and this apparition in such terror yet no other in the text appearing and God departing from him upon the childs circumcision the neglect of that Command was undoubtedly the cause of it Whatsoever reason moved Moses to this neglect whether the fear of displeasing his father in law or his wife which Rivet judges to be most probable certain it is from the Lords displeasure against him that it was his sin This was after given in charge by Moses to the people of God Levit. 12.3 speaking of the birth of a man-child he saith The eighth day the flesh of his foreskin shall be circumcised This the Israelites except the intermission of it in the wildernesse exactly followed when the eighth day happened on the Sabbath that work was yet observed as Christ notes Joh. 7.23 On the Sabbath day they received circumcision that the Law of Moses might not be broken John Baptist therefore on the eighth day was circumcised Luk. 1.59 and Christ himself on that day was circumcised Luk. 2.21 as also Paul Philip. 3.5 That of the Passeover was appointed 400. years at the least after circumcision It had its first institution in Egypt Exod. 12.3 4. c. to be observed as a feast to the Lord throughout their generations to be kept as an Ordinance for ever ver 14. It was again commanded by Moses and inserted into the body of the Law Levit. 23.4 Numb 28.16 This was carefully observed by the Israelites in their generations though at some times when Idolatry prevailed sinfully neglected We read of many famous Passeovers observed viz. In Joshua's time in Hezekiah's in Josiah's dayes also by Ezra upon the return of Gods people out of the captivity of Babylon Ezra 6.19 It is observed of the Lord Christ that he kept four Passeovers after the time that he publickly appeared as the Messiah The last was the evening before his death concerning which he said With a desire have I desired to eat this Passeover with you before I dye Luk. 22.15 With extreme earnest affection he was carried towards it and then he put a period to it and did institute his Supper in the place and room of it That heavy menace so frequently threatened in the Law of being cut off from among their people is given out against the neglect of both of these Sacraments Gen 17.14 The uncircumcised manchild whose flesh of his foreskin is not circumcised that soul shall be cut off from his people he hath broken my Covenant Num. 9.13 The man that is clean and is not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sin which commination however we do interpret it whether of the more immediate hand of God as dying childlesse The case of Jeconiah Jer. 22.30 or being cut off by untimely death The case of Er and Onan Gen. 38.1.9 and of Nadab and Abihu Levit. 10.2 or perishing everlastingly The case of all presumtuous and inpenitent siners 1 Cor. 6.9 or whether the execution be committed to man and that either the temporal Magistrate which was the case of Achan Josh 7. and of Shelomiths son Levit. 24.14 or by Ecclesiastical censure which was the case of the incestuous Corinthian 1 Cor. 5.13 As there be that appear for each of these which way soever it is understood it sufficiently proves a necessity of these Ordinances For the Sacraments of the New Testament when John baptised and the Pharisees did refuse to submit to his Baptisme the text saith They rejected the Counsel of God against themselves Luk. 7.30 and the Commission given to the Apostles to disciple all Nations baptizing them Matth. 28.19 implyes a necessity of all discipled ones to submit to Baptisme Mar. 16.16 He that believeth and is baptized shall be saved Faith is of absolute necessity in all that hear the tender of the Gospel and therefore it followes He that believeth not shall be damned and Baptisme is the ordinary way set up of God that leads to it Peter counsels his converts when he had them in an hopeful way Repent and be Baptized Act. 2.28 And Ananias counsels Paul Arise why tarriest thou and be baptized Act. 22.16 For the Lord Supper we find it under a precept 1 Cor. 11.24 25. Luk. 22.19 Do this in remembrance of me 1 Cor. 11.28 Let a man examine himself and so let him eat of this Bread and drink of this Cup implies as a preparation for it so also a necessity that we eat and drink of it so that every Sacrament hath its injunction upon it First The institution of it is a sufficient proof of the necessity God did never institute it to have it
sed etiam fidem conversionemque cordis si forte ad celebrandum mysterium baptismi in angustiis temporum sufficere non potest Neque enim latro ille pro nomine Christi crucifixus est sed pro meritis facinorum suorum nec quia credidit passus est sed dum patitur credit quantum it aque valeat etiam sine visibili Sacramento baptismi quod ait Apostolus Rom. 10.10 Corde creditur ad justitiam ore autem fit confessio ad salutem in illo latrone declaratum est sed tunc impletur invisibiliter cum mysterium baptismi non contemptus Religionis sed articulus necessitatis excludit Again and again considering I find that not onely suffering for the Name of Christ may supply what is wanting in Baptisme but also faith and conversion of the heart if peradventure streights of time will not permit the celebration of the Sacrament of Baptisme But to hold the Reader no longer in this controversy in avoiding the Popish necessity of Sacraments for a more distinct understanding of this necessity of Sacraments I shall lay down some rules SECT II. Rules for a right understanding of the necessity of Sacraments Rules for a right understanding of the necessity of Sacraments 1. Sacraments are standing Ordinances FIrst that Sacraments both of the Old and New Testament are standing Ordinances to be observed of the people of God not barely in the generation in which they were set up but in all successive generations so that there is an abiding and lasting necessity in them This is in that punctuall way set down in Scriptures respective to each Sacrament as though the Spirit of God would let us know that he did foresee a generation ready to arise to throw them off and live above them or else to vilifie them as unnecessary indifferent and arbitrary For circumcision see Gen. 17.12 13. He that is eight dayes old shall be circumcised among you every man-child in your generations he that is born in the house or bought with money of any stranger which is not of thy seed he that is born in thy house and he that is bought with thy money must needs be circumcised and my Covenant shall be in your flesh for an everlasting Covenant God layes there a necessity upon it a lasting necessity in all succeeding generations of that people to be observed and when Moses several generations afterwards did as we have heard omit it upon what reason we have nothing but conjecture We see Exod. 4.24 how much God was displeased at it And for the Passeover Exod. 12.13 we find a like lasting injunction This day shall be unto you for a memoriall and you shall keep it a feast unto the Lord thorowout your generations you shall keep it a feast by an Ordinance for ever repeated again ver 17. It was an Ordinance that no Jew in any generation might antiquate or put a period unto It must last as long as they remained a distinct generation unto God even till Christ in whose hands are times and seasons in whom there is neither Jew nor Greek should be the end of it As to New Testament-Sacraments the Scripture is as clear when Christ gave commission for discipling Nations and baptizing them for their encouragement in the work he promises his presence unto the end of the world The work is to continue as long as Christs presence in the work continues But Christs presence according to promise is to continue with them in discipling of Nations and baptizing them being discipled unto the end of the world I am not ignorant of the Critical observation that is made of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saeculi by reason of the various acceptation of it in Scriptures endeavouring to have it to be understood of the end of that age in which those lived to whom Christ spake But neither the parallel use of the word by Matthew nor the context will bear that evasion For the parallel use of the phrase by Matthew four places may be instanced in three in one Chapter Matth. 13.39 The harvest is the end of the world vers 40. As therefore the tares are gathered and burnt in the fire so shall it be in the end of this world vers 49. So shall it be at the end of the world the Angels shall come forth and sever the wicked from among the just Matth. 24.3 Tell us when shall these things be and what shall be the sign of the coming and of the end of the world In all places the phrase is the same and the words can be understood in none of them with that limitation And that the context will not bear it enough may be gathered from that which I have said Treatise of the Covenant pag. 117. For a more clear discovery of the words we know that there is a double period of ages or generations in Scripture One at Christs first coming when an end was put to Circumcision and the Passeover of this the Apostle speaks Heb. 9.26 But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself at the end of that world Christ dyed The other is at his second coming and this is the end of the world here mentioned and upon this account Dr. Reynolds in this Sermons upon Hos 14. interprets that of Christ concerning the sin against the Holy Ghost that it shall never be forgiven in this life nor in the life to come Matth. 12.32 of the age in which Christ lived and now near to an end and the age that should follow from his death till his second coming neither under the Old nor New Testament or Covenant can that sin find remission Till Christs second return a Ministery and Baptisme must still remain For the Lords Supper Scripture-testimony is as clear 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye do shew forth the Lords death till he come If we can believe a coming of Christ for a temporal Reign before the time of his coming to the general Judgment I shall believe that may be called the consummation end or finishing of this generation and then a period may be put to these and other Ordinances But howsoever that will answer or fail mens expectations certain it is that it is the mind of Christ that they shall stand till the time that he doth come and then his mind will be further known The practice of the Church hath hitherto answered these testimonies All ages of the Church as we know held up Circumcision till Christs time and in Christs time it was in use as Christ testifies Joh. 7.22 and he submits to it in his own person Luk. 2. and so we may say of the Passeover notwithstanding some disuse the godly ever knew it to be in force or else as piety broke forth they had not still reassumed it And Christ dying as we have heard at the end of that world
eat of this bread or drink of this cup he must upon that account take care that they be so farre knowing as to do it If he must administer it for edification he should see so farre as he is able to discern whether they be in a capacity to be edified by it If this knowledg be wanting then by their own confession they are unmeet in case they be of knowledg it is easily signified and made known especially fundamental necessary principles being alone demanded Secondly Among other graces wilt not thou in this self-examination look for that grace of humility that of hungring after Christ Jesus evidenced in the love of his Ordinances If thou art wholly wanting in the grace of humility thou standest unfit for this Table God resists the proud The soul that is lift up is not right If once this be obtained then thou wilt as to thy guidance in heaven-way not be too high to obey those that are over thee in the Lord. Those speeches that we have heard of scorn and comparisons entred never came from an humble heart If thou wantest an hungring fervent affection after Christ Jesus thou then art not meet for this Table as being without a spiritual appetite If thou hast attained to it no such barres will be pleaded or spoken of to hold thee from it Hunger will break stone-walls iron-bars This is a hard weapon that will break through all obstacles For the manner some say The association of Elders in the work no warranty for absence If this were done by the Minister alone they could easily bear but others associated they do not like Ruling Lay-Elders they suppose are not of Gods institution To this I say First What do they say to all the Reformed Churches almost in the World that have that way of Discipline if thou wert a member of the Church there wouldest thou upon this account separate and leave Church-Communion Secondly What sayest thou of our Government in this Church when Bishops were in power who acted then in Government but Chancellors and Officials who were for the most part lay-persons If such could rule over a whole County perhaps three or four Counties three or four may then with the Minister have inspection into one Parish The 26 Canon required Ministers to keep back notorious offenders from the Sacrament and Canon 27. provided that he should give his reason upon complaint to the Ordinary and obey his direction This Ordinary was for the most part a Lay-person and he was set over both the Ministers and Communicants of many Congregations Thirdly In case any judge that according to Gospel-order no others should joyn with the Minister but that he should act alone in admission what prejudice is this to the Sacrament when he that is confessedly called to the work acts alone in the administration of it And in case a Minister see it expedient to crave assistance in so weighty a businesse especially where he is cast upon a large Congregation for his further information and advice where then is the evill When Ministers this way go alone then it is auricular confession shrift and whatsoever prophanenesse can devise then partiality is objected that out of spleen they put men from this Ordinance when to avoid these even by consent help is chosen that on the other hand it is such a grievance The mixture of such that are supposed unworthy no warrantly for absence that it is thought a sufficient reason of mens absence These that we have hitherto seen are extreams on the one hand There are those of an opposite party that have their Objections likewise and would come as they say to this Table in case they could meet with suitable guests there and those onely that become such a Feast such that are holy and no other but looking for others there whom God never called they resolve upon that account to keep absent I answer 1. Let these take heed lest they take too much upon them in passing sentence upon all that come to joyn in this duty and think better upon it whether that or somewhat else ought not to be there their businesse 2. Whether they go not higher then the Word of God will bear them out in the principles that they lay for the qualification of such a one that is admittible to this Supper and take heed that their great ambition be not to find out a Church in that purity and glory that Christ hath altogether denyed to be enjoyed on earth 3. Where it is that they can have hopes to go to joyn where all give evidences of regeneration and no other are received These betake themselves all their dayes to the Society of Seekers As those under the famine of the Word threatened by the Prophet shall wander from Sea to Sea and from the North even to the East and shall run to and fro seeking the Word of the Lord So may these seeking a Church of their own fancying but shall find none But for more full satisfaction let these take these following Arguments into consideration Arguments evincing the lawfulnesse of communicating in mixt Congregations First There is never an approved example in all the Scripture of any one man that did separate or withdraw himself from an Ordinance which God hath enjoyned upon the account of the impurity or defilement either of him that did administer or of those that were to joyn in it It is true that it is said 1 Sam. 2.17 as the aggravation of the sin of Hophni and Phinehas the sons of Eli that men then and as appears for their sakes abhorred the offering of the Lord and therefore in all probability absented themselves from it but Elkanah and Hannah did not so as appears Chap. 1.3 7. and Mr. Hildersam Lect. 29 on John pag. 129. observes from Chap. 2.24 that it was their sin that made any such separation Secondly There are many approved Examples of the people of God to the contrary how much do we read in the Prophets of the peoples wickednesse and corruptions in the State Civill and Ecclesiastical yet which of them for that cause did make separation We see what company did resort to the house of God in Jeremy's time Jer. 7.9 10. and yet we see Jeremy ready when he had liberty to resort to it Jer. 36.5 Much was out of frame and little in due order in Christs time yet as he acknowledged that even then salvation was of the Jewes Joh. 4.22 they had then saving Ordinances among them so he held Communion with them as he religiously observed other Feasts so some have observed as we have heard that he kept four Passeovers after he appeared in publick for the work of mans Redemption Thirdly One mans sin must not keep another from a necessary enjoyned duty if one man will make himself by his prophane addresses guilty of Christs death another must not therefore forbear to shew forth his death This is such a duty and the sin of
his businesse to take off Christians from their resort to the Idols temples to eat there of that which had been offered in sacrifice which they judged to be within the verge of their liberty An Idol being nothing in the world tells them that as joyning with Jewes in their sacrifice offered on the Altar did declare them to be one body with the Jewes and eating of the Sacramental bread did make them one body Christian so also going to the Heathens sacrifices did evidence them to be one body Heathen The Apostle as we see Rom. 1.5 thought no understanding man would question it we must therefore readily yeeld it which holds true of the Passeover seeing onely the circumcised who were in saith Jewes were to be admitted do it Exod. 12.48 And this I suppose is that which Reverend Gataker means opposing that tenent that the Sacraments conferre grace by the work done where there is no barre put and having quoted testimonies of Bishop Abbot Calvin and Whitaker sharpely enough declaring themselves against it adds That for the axiome it self I will not contend about it if that effect of the Sacraments be understood for which they were instituted of God and the Word be taken in a more large sense for all that whatsoever it be that may be any impediment that the Sacraments cannot have their effect Though perhaps in these words of his he had some other intentions It were an endlesse labour to lanch out into the controversie and to gather up the various opinions of those of a contrary judgment and their different thoughts to make good their tenents whether of those that deny Sacraments to be Seales as generally the Papists whom Anabaptists in this follow at the heels as in most other things both about the Covenant and Sacraments Or Lutherans who yeelding them to be seales as well as signes yet affirim that these are lesse principal offices and uses of Sacraments the chief end is to be instruments of conveyance of grace to the soul Or dissenting brethren among Protestants some of them falling in with Popish Schoolmen wholly closing with their tenent that Sacraments conferre grace where no bar is put to hinder their working or others that hold it with limit onely to Baptisme and that to elect children not daring to put reprobates into a state of regeneration or remission of sin nor yet to assert that the elect are alwayes thus regenerate in Baptisme But that it holds so in ordinary Or of some that I have met with in discourse that suppose that Baptisme hath his work in those elect infants where God foresees that death will prevent their regeneration by the Word or others that say that God works by Baptisme to regeneration and forgivenesse of sin but according to pleasure they dare not assign to whom Some of these I judge to be more evidently opposite to the Scripture then others yet I confesse I see not foundation in the Word for any of them These that are thus agreed that the Sacraments as instruments conferre grace without respect had to the receivers faith yet are at odds among themselves what manner of instruments they are He that pleases may read in Suarez disput 9. quaest 62. art 4. Sect. 2. six several opinions about it some will have them to be no efficient but material causes onely as a dish conveying a medicine is no cause of health but a material instrument onely of conveyance Others hold that they conferre grace per modum impetrationis because the Minister and the Church obtaines of God by prayer grace by them Others say that they are conditions without which God gives not grace Others yet say that the Sacraments are causes of grace because when they are applyed they move God to conferre it As we say they work by way of sign on our understanding so they say they work by way of sign with God moving him to remember his promise Others say they conferre grace because God in a more special manner appears in them as a principal agent or efficient which my Authour complaines is very obscure But he that will consult the Authour of this opinion which is Henricus à Gandavo Quod. quart quaest 37. may find much against any power in the Sacraments to conferre or to speak in his language to create grace in the soul creation being solely the prerogative of God and above the power of any creature to be assistent in it yet lest he should run upon an heresy against the determination of the Catholick Church in making them no more then signs and seals he is put upon it to come off thus blewly that Suarez with all his high wit cannot find out his meaning Suarez himself concludes that they are Physical instruments in the conveyance of grace and that they are causes of grace because by a true Physical action they concur to the sanctification of men Having with much adoe endeavoured to prove a possibility of their working of grace in a Physicall way he concludes that this is their way of working and that not barely in working some disposition towards grace not reaching grace it self nor yet in working an union only of grace with the soul But in the most proper and rigorous sense Sacraments Physically work grace the very Physicall action by which Grace is wrought and drawn out of the obediential power of the soul truly really and Physically depending on the Sacraments which he judges to be most agreeable to the dignity of the Sacraments the phrases of Scripture and Councels and Fathers about them But it might pitty the Reader to see how miserably he comes off with this assertion of his only telling us that the Scripture sayes we are cleansed sanctified or regenerate of water or the laver of regeneration and washing of water in the Word of life without the least light given us to let us understand that these phrases must be taken in his Physical sense meaning adding some sentences of Fathers who ordinarily give that in their writings to the sign which is proper to the thing signified finding yet opposite sentences in them that much troubles him in which in an orthodox way they explain themselves sufficiently against his position In case in this position of his of the Physicall working of Sacraments he had only understood that they work according to the nature of the office and place assigned unto them there might have been just cause to have subscribed to his judgment It is of the nature of a sign to hold forth to us the thing signified of a relative symbole to ingage to the filling up of such a relation It is of the nature of a seal to confirm every grant past in Covenant but to give a Physicall power to those elementary substances to create Grace in or confer grace upon the soul is a monstrous tenent A little Philosophy will accquaint us with the natural properties of water and as applyed in washing experience will soon discover it The
Psalmist also shewes the efficacy which nature gives to bread and wine Psal 104. But for either water bread or wine to pardon sin infuse habits or new qualities into the soule or add to the strength of those that are already wrought is an unheard of secret Others yet say that they are hyperphysical or supernatural instruments in the conveyance of grace which might easily enough be understood in case it could be believed A power they mean put into them or exercised by them above that which in their naturall workings they have any possible activity to reach as in the water of the Poole of Bethesda upon the moving of the Angell to heal him that first stept into it and in the water of Jordan to cleanse Naaman of his Leprosie by seven times dipping in it Had it had that naturall power of cure Abana and Pharpar rivers of Damascus would never have been esteemed equall with it But that these elements should be standing instruments of the work of miracles of this nature we had need of full and clear texts of Scripture to make good to us I shall assoon believe a transubstantiation in the bread from hoc est corpus meum as such a transmutation or renovation of the soul or any such priviledges of glory as Scripture makes the peculiar inheritance of those in whom this change is wrought upon the bare application of these Elements Most say they are morall instruments in what they do but then there is so much work to understand what a morall instrument means that I dare neither without further expression of my self affirm or deny it Some make them such instruments by which God works according to pleasure sometimes working that which they signifie and sometimes working not at all by them as sometimes he works by the Word but sometimes it remains a dead letter Others make it an instrument of conveyance as a staffe of an Abbotship a pall df a Bishoprick a Book of a Canons place and this doubtlesse is according to the meaning of Scriptures as men vouchsafing gifts appoint at pleasure Ceremonies and Solemnities evidencing such donations so God hath appointed these elements as signs of that nature Having a precedent right the initiating Sacrament is a means of solemn inauguration and the following Sacrament an evidence of continued possession Baptisme takes into the body 1 Cor. 12.13 and Bread and Wine evidence that we are of the body 1 Cor. 10.17 And as a twig and turfe vests a man in his purchase of lands a rod vests a customary tenant in his Coppy-hold a Crown vests a King in his Kingdom so these elements having this office assigned them of God vest a man in Covenant in visible Church-membership and give him actual interest in all visible Church-priviledges But yet this difference The Staffe the Pall the Book the Twig and Turfe the Rod the Crown lead no further then to that which they immediately conferre which is the present dignities and possessing whereof they are solemnities and these dignities are also terminated in themselves and lead men into no expectation of any higher honour But Sacraments vesting us in Church-priviledges and these priviledges leading us to higher and greater things as they vest us in present in these so by way of sign and seal they lead and raise us unto all that Church-priviledges serve and are appointed to advance us unto So that God works as a Moral agent in appointing according to pleasure these elements as solemnities of his grant and they work according to the nature of the office assigned them that is by way of sign and seal for the help of our understandings the refreshing of our memories and strength of our faith in promises of greater things SECT II. Propositions tending to clear the doctrine IN order to the discovery of some further light concerning the operation of Sacraments and for detection of erroneous opinions about them I shall lay down several Positions Explicatory Propositions 1. Mans first original is in sin First This must be held as an uncontroverted truth between parties in this dispute that Mans first original is in sin his first estate not by Creation but by birth not as he came out of the hands of God but as he comes into the world is in full opposition against heaven The imagination of mans heart is evil from his youth Gen. 8.21 The word as Ainsworth and Rivet on the place with Mr. Hildersam on Psal 51.5 observe signifies infancy the same title which is given to Moses when he was new-born Exod. 2.6 Compare with this Psal 58.3 The wicked are estranged from the womb they go astray as soon as they be born speaking lyes The sin of all begins then the sin of bad men still remains no change is wrought in them nor amendment seen but a progresse in evil Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me The cavils of old Anabaptists to take off the force of this text are vain That by iniquity here is not meant sin but sorrow which for sin came upon women in child-bearing and that by sin in the later part of the verse is meant the height of lust in Davids parents Let any man look into the context and see whether it will bear any such glosse David is there upon a serious humiliation of his soul for sin and aggravating it in the circumstances of it and how his mothers sharpe throwes in travel or either of his parents height of lust can add any thing at all to aggravate his guilt or increase his sorrow none can understand he presently prayes that this may be cleansed and taken away which can be understood of neither of those particulars which are in the objection This pollution by birth sin abundantly appears in reason Arguments evincing it 1. By the necessity of regeneration or new-birth in all those that enter into the Kingdom of heaven As the Apostle saith of Covenants If the first had been faultlesse there had been no need of a second Heb. 8.7 so we may say of births there is a necessity of a second therefore there was a fault in the first take away this birth-sin or original pollution and then you destroy regeneration If all be as it should be in our former birth then there needs not any other 2. By the Lord Christs Incarnation in order to the work of Redemption taking mans nature he began as man begins in sin even with infancy he dyed in our nature for all of all sorts conditions and ages infants partake of the fruit of his death and were upon that account admitted as his by Circumcision and are in Baptisme and are therefore under the defilement of sin 3. By the stroke or judgement unto which infants are subject being lyable to sicknesse taken away by death subject to miseries of all kinds sin goes before as the cause where these follow as effects Rom. 5.12 As by one man sin entered into the
world and death by sin so death passed upon all men for that all have sinned or in whom all have sinned 4. The readinesse and pronenesse of little ones to run upon sin is an evidence of it The thornes bryars and weeds that the earth casts out when precious flowers and choise plants are more hardly nourished is an argument that the earth is under a curse and is not now as once it was The sins that even in childhood appear and together with age grow forwards when graces are difficultly planted and that which is good very hardly produced is as great an evidence of a mans innate degeneration This even Heathens could see though they knew not whence it was e Homines natura sua esse malos induci non posse ut justitiam colant Plato observed that men by nature are wicked and that they cannot be brought to learne righteousnesse and f Hominem à natura noverca in lucem edi corpore nudo fragili atque infirmo animo ad molestias anxio ad timores humili in quo divinus ignis sit obrutus Referunt Theol. Lydenses Disp 15. Thes 6. Tully lamented that man is brought into the world by his stepdame nature with a body naked frail and weak a mind anxious in troubles low under fears weak for labour prone to lust in whom every Divine spark is overywhelmed If any man demand how it comes to passe that we are thus we must look as far as Adam to see the inlet of it By one mans disobedience many were made sinners Rom. 5.19 His was peccatum originans giving the rise to all evils in us thence issued peccatum originatum our original condition as before decribed Sin seizing upon the Angels made them unclean and they have through that defilement the denomination of unclean spirits sin seizing upon man hath rendered him unclane It defiled not onely the person of man but the nature of man had man stood all mankind had stood man falling all mankind became filthy Who can bring a clean thing out of an unclean not one Job 14.4 Adam begat a son in his own likenesse Gen. 5.3 like himself when he had lost the image of God what sin made man that an infant is so far as of capacity to be not to act sin he that can do nothing cannot do evil but in them there are those principles that shew themselves in action so far as there is power to act A young Serpent doth sting none poysons none but there is in them a poysonous and destroying na ure which growes as nature growes 5. By the duty incumbent upon Christians to put off the old man Ephes 4.22 which is not so called in opposition to that which is young as though man grew up to it by degrees many years being gone over his head before he had gotten that name but in opposition to that which is new as we see ver 23. The old hath the precedency of the new and is before it as the old garments are worne and put off before the new put on why must all of necessity be new if the old would serve the turn Secondly This sin which is mans hereditary estate This Original state of man is not onely a want of Primâ—tive integrity but is attended with universal defilement hath in it not onely a want of that Priwitive purity which God stamped upon man according to his own likenesse but also an universal defilement and pollution Therefore the Apostle setting out this estate under the name of the old man gives it this character corrupt according to deceitfull lusts Ephes 4.22 All the pollution in the world is from lust 2 Pet. 1 4. that is the sink and source from whence all proceeds and the old man is wholly made up of these corrupt filthy and defiling principles They promise better when they draw aside but that is their work and therefore as they are corrupt so they are branded as deceitful likewise Upon this account it is that man is dead in trespasses and sins able to rise no higher in nature then that which is sin and this renders his conversation to be according to the course of this world after the prince of the power of the air the former is his pattern and the later is his Soveraign the one is followed the other served And consequently with guilt or ordination to punishment In fulfilling the desires or wills of the flesh and mind Ephes 2.23 serving divers lusts and pleasures Tit. 3.3 as wholly enslaved by this defiling principle And as this is of the being so guilt or ordination to punishment is a necessary adjunct or consequent of it Death is in as great a latitude as sin Rom. 5.12 the proper wages of that work Rom. 6.23 Therefore all that have a nature thus defiled are by nature the children of wrath Ephes 2.3 Men may descant as they will upon the word and tell us of another use of it in prophane Authors but all their wit will not work men from under this guilt or gain him any thing more in his birth-state but wrath for his portion Thirdly To restore man to his Primitive happiness his nature must be healed Nature must be healed and guilt removed for restitution of man to his Primitive glory and his guilt removed there must be a change wrought in his principles and a pardon vouchsafed of his sin If either the stain continue or the guilt hold man will be wretched till he be again like God and reconciled to God his case is forlorne This needs no proof man was without stain or guilt when God made him upright his stain must be washed and guilt removed or else his happinesse is not repaired And this was the converted Corinthians glory they were under the defilement of Adultery Idolatry Fornication Drunkennesse c. and upon this account under the sad doome of exclusion out of the Kingdom of heaven but being washed sanctified justified the doome is reversed However you Interpret these several phrases we have their deliverance from the stain and guilt of sin in them Fourthly Either of both of these is the work of Christ and the happy priviledge of all of Gospel-interest Either of both of these is the work of Christ by his blood and Spirit He takes off the stain in the work of Regeneration and Sanctification by the power of his Spirit as by our fall we were dead in sin so by this new work on our hearts we are dead to sin we were free from righteousnesse now we are alive to righteousnesse Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you When we were dead in sins he hath quickened us together with Christ Ephes 2.5 Christ loved the Church and gave himself for it that he might Sanctifie and cleanse it
with the washing of water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy without blemish Ephe. 5.25 26 27. As the spot is taken off by his Spirit in working new principles in us and working us up to new obedience so the guilt is removed by his sufferings He blots out their transgressions for his Names sake He remembers them no more He hides his face from them He casts them into the bottom of the sea removes them as far as the East is from the West He doth not one of these to leave the other undone He vouchsafes purifying and he vouchsafes pacifying grace He delivers from the wrath to come and he makes meet to be partakers of the inheritance of the Saints in light He conferres habitual graces and he honours with relative priviledges Fifthly These may be distinguished Blood and Spirit may be distinguished but must not be divided but they must by no means be divided Christ doth not impart his merit where he doth deny his Spirit We account it a great presumption in men of years to talke of justification and want sanctification and we can say to such If any man have not the Spirit of Christ he is none of his God writes his Law in the heart and puts it into the inward parts where he remembers sin no more Jer. 31.33 They are quickened together with Christ that have their trespasses forgiven them Col. 2.13 And it is an unwarrantable conceit to imagine that relative priviledges of adoption and pardon of sin are conferred on infants in Baptisme or otherwise when their natures remain still the same and unchanged who can think that God fits all of age for glory that he takes into glory and yet takes infants into glory their impurity and birth-defilement continuing Seeing that we have instances as of Gods love of infants Rom. 9.13 of Christs blessing of them Matth. 19.16 so also of the gift of his Spirit Jer. 1.5 Luk. 1.15 In case the former may be avoided yet certainly the later is above exception The reason given by Christ of that sentence of his holding forth an absolute necessity of regeneration Except a man be born again he cannot see the Kingdom of God is the pollution of the first birth as appears by his own words ver 6. inferred immediately upon the repetition of the former That which is born of the flesh is flesh and this is of equal concernment to infants and men of years uncleannesse of birth as well as uncleannesse of life stands as a barre to our entrance into heaven and no unclean person must enter there Sixthly The Sacraments especially those of initiation whether in the old or new Covenant about which concerning this in question there is most dispute The Sacraments especially those of initiation have respeâ—t to both of these havo respect to this whole work both of the change of our nature and the removal of our guilt As the have respect to the one so also to the other and that the whole of their work and the way how it is wrought may be better understood we are to consider that First Somewhat is hinted and implyed in those respective signs of Circumcision and Baptisme and that is our uncleannesse in nature and guilt contracted upon it Why should either infant or man of years have the foreskin of his flesh in that way by Divine appointment cut off but to let us understand the propagation of corruption and derivation of it from man to posterity Why should water be applyed which is of an abstersive cleansing faculty but to let us know that there is uncleannesse to be removed Cleansing for that which is clean is vain and needlesse As Sacrifices for atonement did imply wrath so this cleansing implyes filth and consequently guilt filth and guilt being inseparable Secondly Somewhat is signified and taught us in them somewhat the bare signs themselves are apt to signifie viz. That the taking off of the staine and the removal of our guilt is to be done by anothers power Why is this applyed by another hand but to let us know that it is above our strength Somewhat not the signes of themselves but the Word of the Covenant that is annext teaches and that is That the blood of Christ removes this guilt and that the Spirit of Christ takes away this stain This the signes of themselves could never shew but the words of the Covenant abundantly do demonstrate that remission of guilt is the work of the blood of Christ and Regeneration or Sanctification the work of the Spirit That the water in Baptisme holds out the Spirit unto us for Sanctification and change of our wayes is that I know denyed by none and in the Scripture it is plain I will circumcise thy heart and the heart of thy seed Deut. 30.6 Circumcision is that of the heart Rom. 2.29 which by the Apostle Col. 2.11 is interpreted the putting off the body of the sins of the flesh Baptisme is the same as to the signification as we see in the same place from the Apostle Col. 2.11 12 13. In whom ye are also circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ buried with him in Baptisme wherein ye are also risen with him through the faith of the operation of God who hath raised him from the dead and you being dead in your sins and the uncircumcision of your flesh hath he quickned together with him having forgiven all your trespasses And this death to sin and life in grace are both from the Spirit Rom. 8.11 12 13. and both of these Baptisme holds out to us Rom. 6.4 We are buried with him by Baptisme into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life But whether the blood of Christ be at all signified by this element of water some have questioned Sticking so rigidly to that phrase of the Apostle Tit. 3.5 that they will not alone have it understood of Baptisme but they will have nothing else looked after in Baptisme but the work of regeneration But this doubtlesse is a clear mistake The blood that was shed in circumcision gave the circumcised to understand that the guilt propagated could not without blood be remitted And if any think that this is too dark and obscure a proof of a Mystery of this weight let them compare with it the text under hand and the Apostles scope and aime in it which as we have heard is to shew that Abrahams circumcision was not his justification seeing he was justified by faith in his state of uncircumcision and that he received circumcision as a sign and seal of it justification is by blood Rom. 3.25 Circumcision is a sign and seal of justification Righteousnesse of
faith bring as 1. Whole of Christ theirs 1. Christ is his and all that is Christs who doth believe Christ with all his unsearchable riches is made over to believers This is the greatest of gifts that God hath in his hand for to bestow and imparting this gift with it he gives all things These are sons of God Joh. 1.12 and being sons they are heires joint-heirs with Christ Rom. 8.17 heirs of the righteousnesse of faith Heb. 11.7 heirs of a Kingdome Jam. 2.5 Heaven and all on this side heaven that stands in any reference to it is theirs Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are theirs and they are Christs and Christ is Gods 1 Cor. 3.22 2. These stand secure against every enemy First 2. They stand secure against every enemy 1. Against Satan In his accusatious they are secure against Satan mans capital and most potent adversary They stand secure against his accusations having an advocate in heaven that makes appearance to answer every charge against them It is of the beleiving elect not onely chosen from eternity but in time taken out from the rest of the world that the Apostle speaks Rom. 8.33 Who shall lay any thing to the charge of Gods elect Christs death resurrection and intercession in glory is his answer to every plea. All that the unbeliever wants in those several relations that we spoke to in Christ that the man of faith enjoyes nothing can be conceived in sin but there is in Christ to answer Secondly In his temptations 2. Against the world The believer stands secure against Satans temptations upon resistance Satan flees Jam. 4.7 and they make strong resistance 1 Pet. 5.9 These are secure against the world Whatsoever is born of God overcometh the world and this is the victory that overcometh the world even onr faith 1 John 5.4 Greater is he that is in them then he that is in the world They are kept by the power of God through faith unto salvation 1 Pet. 1.5 The everlasting arms are underneath them Faith interests it self in God and all that is of God 3. It interests in God and all that is Gods His power for safety and preservation The office or work which is ascribed to God respective to mans preservation is ascribed to faith The Lord Is a shield or Buckler for defence Psal 18.2 The Lord is my rock my fortresse my deliverer my Buckler Prov. 2.7 He is a Buckler to them that walk uprightly Psalme 3.3 Thou Lord art a shield for me with endlesse more places Yea God is so a shield that there is no other Psalme 47.9 The shields of the earth belong unto God yet faith is a shield Ephesians 6.16 What God can do for safety faith cand do not by any strength of its own so faith were advanced into the place of God but onely as interesting us in God and in all which is of God Faith interests it self in the power of God and takes in omnipotence for help so did Abraham by faith Rom. 4.21 No difficulty in the thing could cause his faith to stagger So did Jehoshaphat in that danger in which he stood 2 Chron. 20.6 so Asa 2 Chron. 14.11 so the three children when they were in danger of the fiery furnace Dan. 3.17 Faith interests it self in the faithfulnesse of God and realizeth every promise to the soul and therefore it is said by the Apostle to be the evidence of things not seen His faithfulnesse Heb. 11.1 what no eye can see any other way then in a promise that faith looks upon as present so Sarah in the promise which she received Heb. 11.11 so David 2 Sam 7.28 So that he praies In thy faithfulnesse hear me and in thy righteousnesse Psal 143.1 Gods truth is the believers Shield and Buckler Psal 92.4 Faith interests it self in the mercies of God His mercy in the multitude of his bowels and compassions so the Psalmist in those depths in which he was plunged Psal 130.1.33.4 and under that guilt that he had drawn upon his soul Psal 51.1 and so the Church in that low condition into which she was cast Lament 3.22 Faith interests it self in the Wisdom of God His wisdome when all light is so clouded and all channels so stopt that no visible means on earth can be found faith knowes that what we see not God sees As Christ could convey himself out of the midst of his enemies so he can free his from their enemies As he could enter when the docres were shut so he knowes how to open all obstructions So Jehoshaphats faith was acted We knâ—w not what to do but our eyes are upon thee 2. Chr. 20.12 So Mordecai's faith likewise Esth 4.14 Enlargement and deliverance shall arise to the Jewes from another place So Peter The Lord knoweth how to deliver the godly out of temptations 2. Pet. 2.9 Faith interests it self in the help of the Angels of God His Angels when the Prophets servants eyes were opened he saw Mountains full of horses and Chariots 2. King 6.17 a whol host of Angels for defence in straits and those Jacob saw when his Brother Esau marched against him Gen. 32.1 2. The believing man knowes what the Psalmist sayes Psal 34.7 The Angell of the Lord encampeth round about them that fear him and delivereth them This promise is made to every confiding soul Psal 91.11 12. He shall give his Angels charge over thee to keep thee in all thy waies They shall bear thee up in their hands lest thou dash thy foot against a stone Mot. 3 3. This work though difficult and not easie to passe through yet is feasible and possible This assurance is possible difficult it is or else such a narrow search and diligent scrutiny needed not and possible it is otherwise it booted not Copper may be like unto Gold and tinne unto Silver yet that gold or silver which is right may be known from all that is counterfeit The good ground well-look'd into may be differenced from the best of those grounds which are bad A temporary faith may be like that which is true yet it is not the same with it and may be distinguished from it There is somewhat in the faith of the elect that is not to be found in the faith of any other in the world Otherwise hypocrites must everlastingly feed themselves with vain hopes and the true believer lye under unnecessary fears so no Minister of Christ could be able to divide the Word aright to any of his people The hypocrite would apply the believers comforts and the believer would lye under the hypocrites terrors Fourthly Upon tryal thy faith may be found temptation-proof Mot. 4 It may appear upon search to be such as it ought Upon tryal faith may be found approved There is many times most hopes of those that are aptest to call it into question As
making good a lesser crime with high treason And whilest these add all this of their own they leave out the very whole of that which according to Scripture is essential to repentance which is a thorough change and amendment of our wayes And how they got it into their heads to thrust it among Sacraments a man might think of it even to amazement And they themselves are so confounded about it that they know not how to find any thing of a Sacrament in it Bellarmine sayes Papists agree not what that is in pennance that makes up a Sacrament that they affirm with great consent that Pennance is a Sacrament but confesses that there is difference among them to assign what in Pennance is the Sacrament here then sure is a glorious agreement And it were easie to multiply arguments against it 1. There is no outward visible sign appointed of God in this Pennance of theirs with any promise annext Arguments evincing pennance to be no Sacrament which even adversaries confesse is of necessity to the being of Sacraments Bellarmine who makes every thing to be visible that is any way sensible sayes That both confession and absolution is a visible sign in Pennance so that the words of the Pennance-taker and Pennance-doer concurre together to make a visible sign and this sign in that way visible as he can make it he onely affirms but never proves to have any Divine institution And his brethren Scotus Major Gabriel Dionys Cistersiensis deny that confession is any part of Pennance as Amesius observes and Soto denyes that absolution is any part of it 2. Repentance was in use in the Church and of equal efficacy as now when yet by their own confession it was no Sacrament viz. in the time of the Law in the time of John Baptist and of our Saviour Christ and therefore now it is no more a Sacrament then it was then 3. Baptisme is of the same use and serves for the same purpose as that which they imagine to find in their Pennance and engages to Gospel-Repentance for remission of sins And this is an undoubted confessed Sacrament and there needs not therefore any fiction of a second And the Reader may find this so at large disputed in Chamier Vorstius Amesius that I shall cease to add any more concerning it SECT VIII Extream unction no Sacrament THe third which they obtrude is Extream Vnction A rite which they administer upon mens departure out of this life as a viaticum to carry them hence And Bellarmine undertaking to make it good by reason saith It is meet that men should have support by divine providence in their departure out of the Church as they have in their entrance into it As they are saluted with a Sacrament so he would have one for their farewel likewise It is then wonder that the Jews had not one to answer Circumcision as they have novv found out one to ansvver Baptisme Providence it seems vvas then vvanting in that vvhich the Jesuite thinks meet should then have been provided The matter The matter of this Sacrament is oyl olive blest by the Bishop The form The form is in these words By this holy oyntment and his most tender mercy God forgive thee whatsoever thou hast offended by sight c. The effect The effects of it is first the healing of the body if it be found good for the soul though they never apply it till this be desperate Secondly the taking away of the remainders of sin but what sin they cannot determine The Minister The Minister of it is a Priest consequently a Bishop if he please For the subject capable of it six qualifications are required Qualifications of the person capable of extream unction 1. He must be a Christian 2. A weak one 3. One dangerously sick and weak 4. One of years with the use of reason 5. One not excommunicated 6. One that hath taken confession and absolution if he be found guilty of sin Ceremonies Ceremonies used in this Sacrament are two 1. The Letany and certain other prayers must be repeated 2. Seven parts of his body must be anointed viz. eyes ears nose mouth hands by reason of the five senses and the reins where is the seat of concupiscence and the feet upon account of the loco-motive faculty But whether all of this be essential they are loath to determine They have two onely Texts which they offer to produce to establish this Sacrament The first is Mark 6.13 And they cast out many devils and anointed with oyl many that were sick and healed them Mar. 6.13 vindicated This Bellarmine denyes to hold out any Sacrament and see also Jansenius upon the words likewise Ruardus Soto as Bellarmine tells us Bellarmine is induced to this opinion as he sayes because Luther Calvin and Chemnitius hold that the ointment Jam. 5. Mark 6. are both the same And he will make an hard adventure towards the losse of a Sacrament rather then he will joyn so far with such hereticks in opinion And this Text also together with that of James 5.13 is rejected by Cajetan as he is quoted by Chamier and Amesius It doth not appear saith he either from the words or from the effect that these words speak of the Sacramental anointing of extream unction but rather of that oyntment which the Lord Jesus instituted in the Gospel to be applyed by his disciples to the sick For the Text doth not say Is any sick to death but absolutely is any sick And the effect is the raising up of the sick And it speaks of forgivenesse of sins no otherwise then conditionally when extream unction is not given but even at the point of death And as the form of it speaks it tends directly to the pardon of sin Besides James commands that many Elders be sent for to one sick person and many for prayer Jam. 5.14 15. vindicated which is not done in extream Vnction So that when there are but two texts pretended for this Sacrament one Cardinal hath robb'd them of one and another of both Against the Sacramentality of this oyl we have these arguments 1. Sacraments are for all the covenant-people of God in general without respect had to this or that condition and this is for the sick onely 2. Sacraments are signs and seals of spiritual grace this is a sign onely of recovery from sicknesse being appointed for the sick to raise them up And whereas it is objected that pardon of sinne is here mentioned it is plain that it is onely mentioned in order to the cure of the bodily infirmity and to be obtained by prayer not wrought by the oyl The pardon of such sinne that may have brought upon the patient any such sicknesse as 2 Chron. 7.14 When the Land is under famine or pestilence there the Lord saies If my people that are called by my Name do humble themselves and pray and seek my face and turn
one many are made righteous 5. That way that Christ took to bring us to God our faith must eye and follow But Christ by death the sacrifice of himself brings us to God 1 Pet. 3.18 Christ also hath once suffered for sins the just for the unjust that he might bring us to God 6. As Christ frees us from the curse so he justifies us and in that notion our faith must look unto him for justification This is plain Justification being no other but our acquittall from the curse which is the sentence of the Law of Moses Acts 13.38 But Christ frees us from the curse in suffering as a sacrifice not ruling as a Lord Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree I said in my Treatise of the Covenants there are severall acts of justifying saith Heb. 11. but those are not acts of justification It is not Abrahams obedience Moses self-denyal Gideons or Sampsons valour that was their justification but his blood that did enable them in those duties by his Spirit Paul went in these duties as high as they and I doubt not but he overtopt them yet he was not thereby justified Here are many exceptions taken 1. At the phrase an act of justification with much ado made to know my meaning when I had thought all had well enough understood it You would fancy that I mean that justification it self acts speaking of it not as an object but an efficient but I must acquaint you that it implies that justification acts when I speak of the acts of justification as it doth that harvest works when I speak of harvest-work I mean acts tending to justifie or exercis'd in or about justification 2. It is demanded Who knows whether you mean that none of those acts Heb. 11. are acts of justification The proper importance of your words say you is for the former but that say you is a dangerous untruth giving in v. 13. as an exception against it Answ I intended the generality of those acts there ascribed to faith in that indefinite speech of mine which you cannot make necessarily to be universall You have justly made exception of one vers 13. which in my ministeriall way preaching on those words I have interpreted as you say our Divines do It seeâ—s by you that I have our Divines in the rest siding with me 3. You tell me you should not in my judgement have called Abrahams obedience Moses self-deniall Gideons valour acts of justifying faith Are these acts of faith If you mean say you that these acts are fruits of faith it is true or if you mean that an act of faith did excite the soul c. Answ And should the Apostle have then said that they were done by faith Is not this his error as the former is mine I pray you what was that work of faith that the Apostle mentions 1 Thes 1.3 Faith wrought and acted somewhat 4. You demand what mean you to say obedience and valour was not their justification Answ If no act of faith sano sensu by an ordinary Metonymy may be said to be justification make then a comment upon the Apostles words Rom. 4.3 where to overthrow justification by works and to establish justification by faith he sayes Abraham believed God and it was counted to him for righteousness which is as much as it was his justification That which is a prevalent plea in any Court to obtain justification is not unfitly called justification Faith in Christs blood is such a plea and therefore not unfitly called our justification Your fifth and sixth need not to have been put into two Then how come you to say next say you that it is Christ's blood The blood of Christ is the meritorious cause of our justification c. But I thought the contest in your dispute had been which is the justifying act of faith and which not And therefore when you denyed those in Heb. 11. to be acts of justification which I am forced to interpret justifying acts I expected to find the true act asserted but in stead of that I find the opposite number is The blood of Christ Is this indeed the controversie Whether it be accepting Christ as Lord or the blood of Christ that justifieth Never was such a question debated by me in the way here intimated I am wholly for you if this be the doubt Hâ—re you meet with the greatest advantage that I think in my Treatise you any where find when I say these acts were not their justification and put in opposition but his blood who did enable them to duties by his Spirit it should have been faith in his blood who did enable them to these duties but each one may see and some have said that before we read this objection of yours that it is plain that I meant it Sâ—venthly you tell me It would prove an hard task to make good that there are several acts of justifying faith by which we are not justified without flying to great impropriety of speech Answ I believe you think that justifying faith includes in it all those kinds of faith that Scripture mentions as Faith Dogmatical or Historical and in all that had the gift of miracles Faith-miraculous They had not one faith whereby they had their interest in Christ and another whereby they gave assent to Divine truths and a third whereby they wrought miracles And to say that we are justified by such assent or they by such miracles I think were a speech more then improper You say further That by justifying faith I must mean the act habit or renewed faculty And I wonder you could have it in your thoughts that I should mean the last Then you would willingly engage me in a dispute whether that the acts and habits of mans soul are of so distinct a nature that where the acts are specifically distinct by the great distance and variety of objects yet the habit producing all these is one and the same To which I say no more for answer but that I shall take it for granted till I see as yet I do not convincing reason against it Eighthly you tell me that 1 Cor. 4.4 is nothing to our business Paul was not his own justifier Though he knew not matter of condemnation sensu Evangelio for no doubt he knew himself to be a sinner yet that did not Justifie him because it is God only that is his Judge Answ I believe that you give a right comment on the Apostles words as to the first branch He was one whose heart as John speaks condemn'd him not but your reason why he was not therby justified is very strange Because say you that it is God onely that is his Judge And thus then the Apostle argues God onely is Judge to justifie But my innocency or integrity is not God Therefore it doth not justifie It seemes that Abrahams works
many more Adversaries then you His work was published before yours and if you intended to publish no other doctrine How could you know that yours was like to blast your reputation with most Divines as in your Printed Letter you tell Mr. Tombs Pag. 409 When his work has mâ—ch advanc'd and not blasted his reputation at all In this Apology you tell me Pag. 16. of four great errors of the Protestant party in the doctrine of Jâ—stification aâ—quitting English Râ—form rs in one of them only And all except that one Davenant is as guilly as any The first is That the formall cause of our Righteousnesse is the formall Righteousnesss of Jesus Christ as suffering and perfectly obeying for us And if this be an error no man is more chargeable then he with it He makes this the title of his 28. Chap. de Justit habit (a) Imputatam Christi obedientiam esse causam formalem Justificationis nostrae probatur The imputed Righteousnesse of Christ is proved to be the formall cause of our Justification Making it good in that Chapter by 11. Arguments and answering contrary objections Having confirm'd it with Arguments he proceeds in the next Chapter to back it with Authorities And quoting Justin Martyr in the first place he thus comments upon him (b) Hic aptrtè doc et Justinus Martyr non modo mortem satisfactionem imputati ad poenam delendam sed ipsam conversationem ejus seu obedientiam activam imputari nobis ad peccatum obliterandum Here Justin Martyr doth evidently teach that noâ— only the death and satisfaction of Christ is imputed to us to take away our punishment but also his conversation and active obedience is imputed to us to take away sin Pag. 374. The like we may find Pag. 378. upon occasion of quotation out of Cyrillus Alexandrinus The next error charged upon Protestants by you is about the way and manner of our participation of this Righteousnesse which the Divines say is by imputation And so Davenant says as we have already heard asserting against Bellarmine the greatest necessity as he speaks of it Pag. 32. Quoting against him Scriptures for it explaining Protestants meaning in it (c) Nos vero hâc imputatione justificationem sitam putamus non eo nomine solum quod Christus nos regit justitiâ suâ sed multò magìs quia donat nos justitiâ suà Neque dicimus Deum nos pro justis habere solummodo quia tectos conspicit justitia Redemptoris nostri sed quia ex sua ordinatione omnes credentes atque in unam personam cum Christo coalescentes justitiae ejus obedidientiae veré participes factos We think saith he that Justification is placed in this imputation not only because Christs covers us with his Righteousnesse but much rather because he freely conferrs his righteousnesse upon us Neither do we say that God accounts us as just only because he sees us Cloathed with the Righteousnesse of our Redeemer but because he sees by his own ordination all believers united into Christ as one person made truly partakers of his obedience But perhaps you are most offended with that which you put in the close of your Charge of this error upon Reformers That we are hereby namely by imputation of this Righteousnesse esteemed legaliter to have fulfilled the Law in Christ Which in your account is so high an error that with you it is one of the pillars of Antinomianisme And qâ—oting these words from a Reverend Brother whom sometimes at least you have had in high esteem That as in Christs suffering we were lookt upon by God as suffering in him So by Christs obeying of the Law we are beheld as fulfilling the Law in him You appeaâ—e to youâ— Reader whether it be true or tolerable Yoâ— seem to think that the naming it is enough to work a deep dislike if not detestation of it And if Davenant here be not as blame-worthy as he I am much mistaken See his third Argument for confirmation of his Thesis before mentioned Pag. 364. (d) Deus ex intuitu obedien 〈◊〉 per Christum praestitae usque ad mortem crucis nos liberavit à poenâ debitá legis transgressoribus imputando nobis hanc alterius satisfactionem perinde ac si nostra fuisset Ergo ex intuitu obedientiae per Christum praestitae usque ad impletionem legis nos donabit illis beneficiis quae promittuntur legis observatoribus imputando nimirum nobis hanc alterius justitiam quasi etiam nostra esset God in beholding the obedience performed by Christ even to the death of the Crosse delivers us from the punishment due to the transgressors of the Law imputing this satisfaction of another to us even as though it had been ours Therefore in beholding the obedience of Christ yeelded even to the fulfilling of the Law he confers these benefits upon us which are promised to the observers of the Law that is by imputing to us this righteousnesse of another as though it were ours And much more to this purpose And afterwards further explaining himself he sayth (e) Quemadmodum iutuitu imputatae satisfactionis Deus nos liberat ab ira poena quasi nos illam satisfactionem in propriis personis exhibuissemus Sic intuitu legis à Christo pro nobis impletae acceptat nos ad vitam proemium gloriae quasi nos nostrâ personali justitiâ legem implevissemus As upon sight of this imputed satisfaction God doth deliver us from wrath and punishment as though we had made satisfaction in our own persons So upon sight of the Law fulfilled by Christ for us he accepts us unto life and glory as though with our own personall Righteousnesse we had fulfilled the Law The third error which is charged upon Protestants is that from which English Reformers are acquitted The fourth is About the formall reason of faiths interest in Justification Which Protestant Reformers say as you observe from them is as the instrument This indeed Davenant doth not put to the question and purposely handle that I know as he does the former Yet we find him fully asserting it Answering Bellarmines objection that (f) Instrumentalem semper agnoscit non autem formalem nisi quatenus sub nomine fidei includit objectum fide comprehensum Quasi diceret Christi obedientiam fide apprehensam esse causam formalem Justificationis nostrae Luther made faith the formall cause of Justification he saith that Luther alwaies acknowledged it the instrumentall but not the formall unlesse under the name of faith he include the object apprehended by faith as though he should say that the obedience of Christ apprehended by faith is the formall cause of our Justification Where we plainly see Davenants mind 1. That that which apprehends and applies the righteousness of Christ for justification is the instrumentall cause in it 2. That faith apprehends and applies this righteousness of Christ for
writers of note much differing one from the other in one particular subject I think I should first mention Bp. Davenant and Mr. Richard Br. in the point of justification Your Reader may well judge that he is amongst those that you say Confes pag. 459. you may safely and boldly advise all those that love the everlasting happiness of their souls that they take heed of Where you warn all such that they take heed of their doctrine who make the meer receiving of that is affiance in the righteousness of Christ to be the sole condition of their first justification excluding Repentance and the reception of Christ as a Teacher and King and Head and Husband from being any condition of it yea and will have no other condition of our justification at judgement who call that affiance only by the name of justifying faith and all other acts by the name of works And as to that which you here assert that he speaks as much as you for the interest of works in justification you may conceit it but those that have perused him will hardly be induced to assent to it Why is it then that he admits no other condition in the Covenant then faith only (m) In hoc foedere ad obtinendam reconciliationem justificationem atque aeternam vitam non alia requiritur conditio quà m verae vivae fidei In this Covenant saith he cap. 30. de Justit act pag. 396 there is no other condition then that of true faith required to obtain Reconciliation Justification and life eternall And having quoted Rom. 3.16 Rom. 4.5 Gal. 3.8 he adds Justification therefore and right to life eternall is suspended upon condition of faith alone But good works are also required of justified men not to constitute a state of justification or demerit life eternall but to yield obedience and testifie thankfulness towards God who justified us freely and hath markt out that way for their walk whom he hath designed for the kingdome of glory How is it (n) Justificatio igitur jus ad aeternam vitam ex conditione solius fidei suspenditur Sed ab hominibus jam justificatis opera etiam bona exiguntur non ad constituendum statum justificationis aut promerendam vitam aeternam sed ad exhibendam obedientiam testificandum gratitudinem erga Deum qui nos gratuito justificavit atque ad ambulandum in illâ viâ quam ad regnum gloriae designatis ipse delineavit then Haec gratia sc inhaerens ut saepe dictum est est appendix five consequens gratuitae justificationis that again and again as he says himself hath said that it is but an Appendix or consequence of Justification pag. 317 If he thus interest works in Justification how he will be reconciled to himself where in the passage before quoted he says that They that affirme that man is Justified by other vertues or works do not leave the whole glory of Mans salvation in Justification alone to God but ascribe some part to themselves And in all that you quote out of him Pag. 319 c. to Pag. 326. how little is there that looks this way You think you have just cause to charge contradictions upon the Reverend Author of the first and second part of Justification Because having delivered that very doctrine which here is held forth out of Davenant concerning the imputation of Christs active obedience in which they scarce differ in termes yet afterwards adds Though holy works do not justifie yet by them a man is continued in a state and condition of Justification So that did not the Covenant of grace interpose grosse and wicked waies would cut off our Justification and put us in a state of condemnation If you can reconcile Davenant to Davenant which I doubt not may be done this Author may then be as easily reconciled to himself Passages of this kind only you quote out of Davenant which are as much opposite to himself as to the Author now mentioned SECT VI. Vnbelief and Impenitence in professed Christians are violations of the Covenant of Grace THe next you enter upon is a Query How far unbelief and impenitence in professed Christians are violations of the new Covenant Opposing your self against that Position of mine Chap. 33. Pag. 245. The men in impenitency and unbelief that lie in sin and live in the neglect of the Sacrifice of the blood of Christ live in a continuall breach of Covenant Here you confesse that I cite no words of yours and therefore you are uncertain whether it is intended against you To which I say that it is intended against all that deny what in the Position is asserted which you seem to do Aphor. Thes 34. Pag. 163 Where you say That the Covenant of grace is not properly said be violated or its conditions broken except they be finally broken But before I enter upon the thing it self Men in finall unbelief and impenitency in Covenant with God a give me leave to assume thus much out of your own mouth That men in finall unbelief and impenitency are in Covenant with God This is clear They that break Covenant and render themselves properly guilty of the violation of if are in Covenant The breach of promise presupposes making of a promise and bâ—each of Covenant presupposes entrance into Covenant Jer. 34.18 The Lord threatneth those that trasgressed his Covenant and had not performed the words of Covenant And those that thus transgressed Covenant did likewise as wee see there enter into Covenant But these as you affirm break Covenant and render themselves properly guilty of violation of the conditions of it Therefore it follows that they are in Covenant And as the Covenant is that they transgresse such the Covenant is that they enter They do not enter one Covenant and transgresse another They transgresse a reall and not equivocall halfe-erring Covenant It is therefore a reall and not an equivocall halfe-erring Covenant that they enter And as this clearly follows from hence so that from you prosition that immediatly goes before it That Christs passive obedience and merit was only to satisfie for the violation of the Covenant of works but no at all for the violation of the Covenant of grace it clearly follows Universall Redemption overthown That there is no universall Redemption by Christs Death or satisfaction If Christ died not for satisfaction of their sin that stand guilty of the breach of the Covenant of grace then he died not for the sins of all This is clear But according to you he died not to make satisfaction for their sin that thus stand guilty Therefore he died not for the sins of all Yea it will follow that he dyed for the lesser part only of those that make profession of his name Seeing the greater part die in impenitency and unbelief Yea it will follow that he dyed for the Elect only For Faith and repentance are proper to the Elect All others