happinesse and that he ought to take Christ for his Lord and Saviour c. and that this may be done truly not onely as to reality of assent but as to reality of purpose to make this choyce so far as the man knowes his own heart or the mind of God in this work though there be not that integrity to yield up himself wholly which yet by the power of Ordinances through the Spirit in Gods time may be done and through grace perfected Lastly God setting up a visible Church upon earth in order to that Propos 6 which is invisible will have those admitted that give assent to Scripture-doctrine and accordingly make profession And this of it self in foro Dei brings them into Covenant-right and visible Church-membership And therefore according to the mind of God and as Apollonius speaks jure Dei in this estate are to be received Though they shall hit or misse of the mercy of the Covenant accordingly as by grace they come up to or by sin fall short of the Propositions contained in it A Scholar saâ—th Mr. Hudson that is admitted into a School is not admitted because he is doctus but ut sit doctus and if he will submit to the rules of the School and apply himself to learn it is enough for his admission The like may be said of the Church visible which is Christs School Vindicat. p. 248. To which Mr. Baxter himself if I understand him hath given his assent in his Treatise of everlasting rest Part 4. Sect. 3. The door of the visible Church is incomparably wider then the door of heaven and Christ is so tender so bountiful and forward to convey his grace and the Gospel so free an offer and invitation to all that surely Christ will keep no man off if they will come quite over in spirit to Christ they shall be welcome if they will come but onely to a visible profession he will not deny them admittance This seems to speak the mind of Jesus Christ for their admittance and that in foro Dei as well as in foro Ecclesiae they stand in Covenant-relation and have title to Church-membership Thus Mr. Baxter and the Reader may see my thoughts in this thing and though I doubt not but that he will question much that I have said yet now at last I hope both he and others may know my meaning Argument 2. vindicated Argument vindicated 2 My second Argument is All the obsurdities following the restraint of the Covenant to the Elect or men of a saving Faith follow upon this restraint of interest in baptism Mr. Baxter answers What absurdities follow such restraint of it to sound believers as I have asserted I should be willing to know though with some labour I have searched for it Bear with me therefore whilest I examine what you referre me to It is pag. 109. where you charge those absurdities I wonder that all this labour for search should need when as he saies he hath a reference and the Reader I think may see enough from Mr. Baxters own hand in the places already mentioned one part of the first absurdity which I have pressed Mr. Baxter is pleased to repeat This restriction of the Covenant to shut out all the non-regenerate makes an utter confusion betwixt the Covenant it self and the conditions of it The restriction of the Covenant to the regenerate confounds the Covenant and conditions together or if the expression do not please the Covenant it self and the duties required in it between our entrance into covenant and our observation of it or walking up in faithfulnesse to it All know that a bargain for a Summe of money and the payment of that Summe the covenant with a servant for labour and the labour according to this covenant are different things Faithfull men that make a bargain keep it enter covenant and stand to it But the making and keeping the entring and observing are not the same and according to this opinion Regeneration is our entrance into Covenant and regeneration is our keeping of Covenant before regeneration we make no Covenant after regeneration we break no Covenant there is no such thing as Covenant-breaking All this makes an utter confusion in the Covenant After a charge big enough he saies I cannot give my judgement of the intolerablenesse and great danger of your mistake here manifested without unmannerlinesse I will therefore say but this It is in a very weighty point near the foundation wherein to erre cannot be safe To which I onely say I wish he had spoken fully out that the intolerablenesse and supposed great danger of my mistake might have been seen and I earnestly desire all my friends that in case I erre in this manner as I stand charged that they would afford me their help to discover my error but I trust I shall make it good that my error at the highest is but equivocal He addes In my Aphorisms pag. 265. I gave my reasons for the contrary we must therefore see first what is said there where he thus bespeakes his Reader Here let me mind you of one useful observation more The Covenanting on our parts is a principal part of the conditions of the Covenant though this may seem strange that a covenanting and performing conditions should be almost all one And indeed I think all intelligent Readers will judge it to be farre more strange than true though we are to hear of that which is more strange presently we are told of reasons in this page but I find no piece of a reason in it but onely I say instead of a reason And I know not where any thing towards a proof of this position may be found unlesse it be in the Poets Hyperbole Dimidium facti qui bene coepit habet He that hath well begun hath half done yet half is not almost all He goes on It is a truth so farre beyond all doubt that our own Covenanting is a principal part of the condition of the Covenant of grace as that it is in other terms a great part of the substance of the Gospel Here are mysterious words Is our covenanting a part of the condition or is the condition a part of the Covenant The condition is here made the integrum and our Covenanting one part of the condition This is above my reason And for the other part I say if our covenanting be a great part of the substance of the Gospel then the Jew outwardly did make a better progresse in Gospel-waies then we are yet aware of or the Apostle understood when he spake so much as we read Rom. 2. concerning him for he was in Covenant otherwise he had been no Jew at all but a Pagan or Heathen Having told us I cannot guesse to what end that the same act is called our conditions as the performers and Gods conditions as the imposer and promiser giving his blessings onely on these imposed conditions he addes Most properly they are called the
thus driven on they could not but see that Christs presence with or in the Elements can be no more then Sacramental in which the sign is still put for the thing signified The bead is the body and the cup the blood of Christ no otherwise then the rock in the wildernesse was Christ In the explication of Sacramental signs there can be expected no other then Sacramentall speeches And therefore that great Lutheran Logician was much mistaken in charging the transgression of his maxim upon Calvinists that the proper sense of Scripture is ever to be held unlesse the contrary can be evidently proved in their leaving of the letter in the words of the Supper sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he speaks Taking it for granted that no such necessity can be shewen When it is enough to evince the necessity of a trope that the words are an explanation of a Sacramental sign We must not put this Sacrament at such a distance from all others as to make the whole here rigidly proper and all others Sacramental Words must be fitted to the nature of the subject But to help himself out he wisely borrowes from Bellarmine an assertion that Reasons are not to be demanded of any that hold the proper sense why they keep to it Both of them it seems despairing of giving any reason that is satisfying But methinks he might blush in the use of the Simile that he hath also borrowed to make his assertion good This were say they as if any should ask of those that are in a journey why they hold the old beaten way and why they go in at the door and not at the window When they or either of them can make it appear that the old way of interpretation of Sacramental speeches is to understand them properly without any Metonymie then I shall say that the letter here is not to be left but in the strictest rigour to be followed But till then I shall believe them to be both out of the way And all Sacraments being appendants to promises it will likewise follow that Christs presence with him that in faith takes these Elements is no other then a presence in Spirit Where these things are happily accorded and all scruple laid aside a new quarrel is raised about the subject of Sacraments That they are institutions of Christ and gifts vouchsafed by him to his Church is acknowledged But to whom they belong and who of right can make his claim to them is not determined when yet the visibility of the Ordinances and trust reposed in man for dispensation of them whose sight is more weak then to discern that which is invisible necessarily concludes that they belong to visible Church-members not in a select way pickt out of other Churches which is a way that no Scripture-Saint ever trod but in as great a latitude as the profession of the Christian faith In this Scripture is so plain that it is wonder that ever it was made a controversie Either the Jew outwardly was mis-nam'd when the title of Circumcision was given him and a foul misprision run upon when a proselyte was circumcised or a new convert in Scripture-way baptized or else this must necessarily be granted So that as to title and right of claim if Scriptures may judge the Covenant-grant is clear Yet as there are many that have their just right in Legacies and inheritances who are not judged meet for present fruition It would be many a man's losse even to ruine to have that presently put into his hands which justly might be claimed as his own So it fares in this great Ordinance of the Lords Supper which all that partake of are to look upon and improve as a memorial of Christs death for which all are not in any possible capacity as they are not for some other duties And here in all reason they that are to dispense this Ordinance are most concerned to distinguish And if Regeneration be the mark by which they are to be steered it is not like a Sea-boy appointed for the Pilot's guide floting on the top of the water but rather as one hid in the bottome which necessarily involves both dispenser and receiver in inextricable difficulties and perplexities And when most confesse that men free from ignorance errour and scandal though unregenerate must have admission and all acknowledge that such will we nill we will enter If it be concluded that unregeneration is an undeniable and invincible barre to all possible benefit and blank paper is alwayes sealed whensoever such take it it is not yet made known how it may be dispensed by those in whose hands it is entrusted with any possible comfort A great part of this work is to render the way here more comfortably passable in giving the doubting soul hopes that yet sees not concluding evidence in his own thoughts of a new birth many of which upon principles that they have taken in sadly reason against themselves in participation of this Ordinance and withal to put courage into the hands of the Ministers of Christ to presse the power of this soul-humbling Ordinance of God on the hearts of intelligent hearers competently instructed in Gospel principles whom yet they may justly have in jealousie not yet to have come up to this great and blessed work of a thorough change wrought in the mean space differing little or nothing from the common received opinion as to the qualifications of those that are to be or are not to be denyed admittance Yet I thought not meet that they should go alone but to send out upon this occasion into publick view a just Tractate of Sacraments which occasionally is grown into a bigger bulk then I ever intended That which appeares clear to my sight I doubt not but will seem otherwise in the eyes of some others And therefore I put it upon my account to meet not onely with dislike as every one does that deals in works of this nature but also with opposition I heare indeed that as of old it hath been said that unregenerate men have no true right in the sight of God to any of his creatures and that all such possessors are usurpers so also it is now maintained that all such notwithstanding their visible Church-interest are without all right to any Church-priviledges Though they make use of them as unregenerate men do of the creatures and by command from God must make use of them so that their neglect of them is justly charged as their sin yet they are still without any true right to them or title in them This I confesse with me is a strange assertion I should thinke that those immunities which Jesus Christ to whom all power is given in heaven and in earth of his good pleasure doth vouchsafe to men of meer visible Church-interest in order to bring them to an invisible right and title and which unregenerate men enjoy in order to work them to a Regenerate state are their true ana proper right
that God himself and not John was the Author of it Let John himself speak whether he went on his owne head on this work He that sent me to baptize with water the same said unto me Vpon whom thou shalt see the Spirit descending and remaining on him the same is he which baptizeth with the holy Ghost Joh. 1.33 The people of the Jewes certainly had another opinion of his Baptisme as appears by their reasoning when Christ demanded The Baptisme of John whence was it from heaven or of men and they reasoned with themselves saying If we shall say from heaven he will say unto us Why did ye not then beleeve him But if we shall say of men we fear the people for all hold John as a Prophet Matth. 21.25.26 When the opinion among the people was so generall that the Chief Priests and Elders were afraid to oppose it had it been an errour doubtlesse Christ would not in that way have nourished them in it And to say with Bellarmine that Deus solum in genere inspiravit inspiratione illa mandavit ut baptizaret sed ritum in particulari quo baptizandum esset ipse Johannes instituit non a Deo prae scriptum accepit God did command him to baptize but the particular rite was left unto John himself is nothing When Christ demanded of the Baptisme of John whether it were from heaven or of men the Priests and Elders to whom he spake understood the whole work and to conceit that the work was commanded and the way of doing concealed is an ungrounded fancy All that are confest to be Sacraments are we see yeelded to be of Divine institution which is further plain in reason First Sacraments are parts of worship a piece of the homage that is due from man to God And it is God and not man that is to prescribe in his own worship here God hath declared himself to be jealous Exod. 20.5 that not any thing of the invention of man come within that worship that is Divine And if Nadab and Abihu fell for adulterating the worship of God bringing in strange fire when fire from heaven was provided to their hands How shall they stand that coin a worship it self as do our adversaries or put a new stamp upon it when it is set up of God which is their way likewise Marriage which is an Ordinance without the Church they make a Sacrament in the Church Of duties they make ordination and repentance Sacraments and in case Pharisees made the Commandements of God void by their tradition when they imposed a necessity of washing of hands before meat when yet they did not raise it to the honour of a Sacrament How much more had John offended if out of his own fancy he had set up such an Ordinance as Baptisme David hath been charged that he appointed singers and other officers in the house of God without any command or direction from heaven but the contrary to this appeares 2 Chron. 29.25 where in the life of Hezekiah it is said He set the Levites in the house of the Lord with Cymbals with Psalteries and with harpes according to the commandement of David and of Gad the Kings Seer and Nathan the Prophet for so was the Commandement of the Lord by his Prophets Secondly Sacraments are notes of distinction between the people of God and others that beare not that relation to him as we have heard Circumcision and uncircumcision divided the world The Circumcised were a people of God when all others were children of a strange god so we may say of all Sacraments And as men of place alone have power to give liveries to their own servants to distinguish them from those that have their dependance on others so God hath alone power to give differencing Cognizances to his servants likewise Thirdly God onely can give strength and efficacy to the Sacraments what that is rests to be enquired and is not a little controverted but whatsoever it is that it is wholly of God was never doubted and he onely that can give efficacy to them is to ordaine them This is Thomas Aquinas his reason in the place mentioned Fourthly Sacraments are teaching signes visible words whereby man is instructed in Divine mysteries but God alone is the author of the Word It is given by inspiration of God 1 Timothy 3.15 God alone therefore is the author of Sacraments Fifthly Sacraments are seales put to promise annext for confirmation of Covenants as shall be further shewen But he onely that makes the promise and appoints the Covenant can give the seal The Schoolman then quoted by Bullinger de Sacr. Decad. 5. Ser. 6. hath well minded the Church that she is no Lady over the Sacraments but barely a servant and can no more appoint a Sacrament then abrogate a Divine Commandement And Bellarmine puts this for the first reason that Ministers are Stewards of the Mysteries of God therefore they are not to institute them but being instituted of God are onely to administer them This holds true not onely of Sacraments in their essence that none may adde any to the number of those that God hath instituted But of all that is of the integrality of Sacraments likewise there is not the least Sacramental rite that is to be of humane but all of Divine institution There is the same reason of the whole and of every part He that may not appoint a Sacrament may appoint no piece of a Sacrament A worship made up of Divine and humane Commandements stands in the Church like Nebuchadnezzars image the head of Gold but the feet of earth The Poets device of a mans neck joyned to a horses head is not so great a soloecisme Thomas Aquinas saw that this might be objected against much in the Sacraments in the Church of Rome and therefore when he had put the question Whether Sacraments have their institution from God in the first place objecteth c Ea quae sunt divinitus instituta t aduntur nobis in sacra Scriptura sed quaedam aguntur in Sacramentis de quibus nulla fit mentio in sacra Scriptura puta de Chrismate quo homines confirmantur oleo quo Sacerdotes inunguntur de multis aliis tam verbis quam factis quibus utimur in Sacramentis Illa quae aguntur in Sacramentis per homines instituta non sunt de necessitate Sacramenti sed ad quandam solennitatem quae adhibetur Sacramentis ad excitandam devotionem reverentiam in his qui Sacramenta suscipiunt Ea vero quae sunt de necessitate Sacramenti ab ipso Christo instituta sunt qui est Deus homo that there are some things done in the Church of which there is no mention in Scripture as Chrisme wherewith men are confirmed and oyl wherewith Priests are ordained and much else as well words as actions saith he which we use in Sacraments and answeres that those things which are done in Sacraments instituted by
his sayings Here is a full tender of a Covenant and Covenant-termes on Christs part he that accepts of Christ as his Lord and professes to keep his sayings enters Covenant he that hath in him such an heart as God wished in Israel To feare him and keep all his Commandements alwayes Deut. 5.29 keeps Covenant Gospel-Preachers hold out Christ in Covenant and they do not onely tender mercies but engage to duties Act. 5.31 Him hath God exalted to be a Prince and a Saviour to give repentance and remission of sins and this duty of repentance is in order to the priviledge of remission of sins as we find from Peter Act. 3.19 Repent and be converted that your sins may be blotted out when the duty of the Covenant is neglected the mercy of the Covenant is lost This caused them in their Ministery to be so zealous to urge men to it Testifying both to the Jewes and also to the Greeks repentance towards God and faith towards our Lord Christ For the usuall solemnities of a Covenant In the usual accessories on solemnities These are found in the transactions between God and his people as well as the essentials of it 1. Covenants used to be written for memorial for posterity and so is the Covenant between God and man as in Old so in New Testament-times These things are written that you might believe and that believing you may have everlasting life Joh. 20.31 2. Covenants used to be confirmed with outward visible signes as the killing of beasts Jo. 15. Jer. 34 This was done in the old administration Exod. 24. Half of the blood was sprinkled upon the Altar to denote Gods entering of Covenant vers 6. The people also were sprinkled with blood to shew their voluntary entering into Covenant vers 8. And in the new dispensation a new and unheard of ratification was used the blood of the Mediatour of the Covenant Matth. 26.27 28. This Cup is my blood in the New Testament which was shed for you and for many for the remission of sins This latter is a plain allusion to the former in which you may find 1. A threefold agreement Either of both these were Covenants 2. Either of both these had their ratifications and confirmations 3. Either of both were confirmed with blood 2. A threefold difference 1. The former was the Old Covenant which was antiquated This is the New 2. The former was ratified and sanctified with the blood of beasts This is ratified and sanctified in the blood of Christ 3. That blood could never take away sin Heb. 10. This was shed many for remission of sins Thirdly Covenants use to be confirmed by seal so is this Covenant between God and his people as remaines to be spoken to As the being of a Covenant is thus plentifully proved by Scripture-testimony so we might as amply prove it by arguments drawn from thence Arguments evincing a Covenant in the proper nature of it The Churches of Christ are espoused unto Christ Hos 2.19 20. And I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindness and in mercies I will even betroth thee unto me in faithfulnesse and thou shalt know the Lord. 2 Cor. 11.2 I have espoused you to one husband that I may present you to Christ and Spouses are in Covenant with their Bridegroom The Churches of Christ are married to Christ Esay 54.5 Thy maker is thine Husband the Lord of hosts is his Name and thy Redeemer the holy One of Israel the God of the whole earth shall he be called And wives are in Covenant with their husbands Their sins against God are branded with the names of Adulteries Whoredomes and these are not barely disobedience of a Command or neglect of a favour but breaches of Covenant The Churches of Christ are servants of Christ Levit. 25. houshold servants Ephes 2.19 and servants are their Masters by Covenant Their sins in this relation are not barely obstinacy stubbornness or ingratitude but they are charged with treachery falsehood dealing falsely in Covenant and their hearts being not stedfast in Covenant It is above me to conceive how man can be a Covenant-breaker not alone respective to man but God as he is frequently charged when there hath past no Covenant between God and man They may question whether there were ever any such thing as a Covenant in the world SECT III. Proposition 2. SEcondly Whereas there is an usual distinction almost in all that write or speak of the Covenant of a double Covenant between God and his people one external and the other internal one passing outwardly and the other inwardly kept and observed Or as Doctor Preston expresseth it a single and a double Covenant which I shall forbear to examine seeing I know there is a right meaning though I much doubt whether there be in the Reader a right understanding My second Proposition shall be that it is the external Covenant not the inward that exactly and properly is called by the name of a Covenant and to which priviledges of Ordinances and title to Sacraments are annext This Proposition occasioned by this received distinction is of three heads which in case the Reader please he may subdivide into three distinct Positions 1. The outward and not the inward Covenant is most exactly and properly called by the name of a Covenant The outward and not the inward Covenant is properly a Covenant which I thus make good That Covenant to which the definition of a Covenant doth belong hath exactly and properly the nature of a Covenant this none can deny The definition sets out the nature of the thing defined But the definition most actly belongs to the outward Covenant not to the inward this is plain An agreement of parties on tearms and Propositions is the definition of a Covenant Now the outward Covenant is an agreement on tearms and Propositions as elsewhere I have abundantly declared In that Covenant God engages himself to man for his happiness and man engages to faith and obedience The inward Covenant hath no tearms or Propositions at all for man to make good upon account of his Covenanting seeing the performance of the conditions of the Scripture-Covenant is his very entrance into the inward Covenant He that believes and repents keeps Covenant nothing more is expected of God or promised by man But believing and repenting is the first closing with God in Covenant according to them that speak of an inward Covenant A Covenant to perform conditions is a Covenant properly so called But the outward Covenant not the inward is a Covenant to performe conditions is plain The conditions in the inward Covenant are the Covenant That which confounds entrance into Covenant and keeping of Covenant is no Covenant properly so called In a Covenant properly so called these are distinct But the inward Covenant confounds entrance into Covenant and keeping of Covenant and therefore in exact propriety of
in ignorance being so far knowing Christians SECT IX The seventh Proposition enlarged AS for those that are of years Admission of men of years examined though we are not much concerned scarce one unbaptized Person in an age being tendred to us yet it is not meet wholly to omit it when any in the Primitive times upon the Preaching of the Apostles was ready to professe and willing to engage in a way of Christianity he was streight according to the order of Christ to be admitted by Baptisme the Commission it self speaks thus much Disciple all Nations baptizing them is the charge being discipled there needs no further enquiry and accordingly was the practice the Eunuch upon profession of faith and water at hand was presently baptized by Philip Act. 8. and the Jaylour the self same hour that he was converted was baptized by Paul and Silas Act. 16. Those that limit Baptisme to years of discretion appear to be wholly of this mind Mr. Tombes Examen Pag. 159. is clear that profession of faith and holinesse is sufficient warrant to baptize And for their practice let their Proselytes wheresoever they prevail speak when such as we see are admitted we may well conclude that in their judgement none are to be refused There are others that set up a new Church-door having discipled any in their way they do not as Christ enjoyned concerning unbaptized Heathens or as others concerning baptized Christians baptize them but they tender a Covenant of Church-fellowship unto them and that is their way of Church entrance when yet their infants keep the old rode of Baptisme These at least some of them are exceeding strict and will have none admitted but those that the quickest sighthed Admission unto a Church-Covenant and membership looked into Eagle-eyed Christians judge so farre as they are able to apprehend to have both name and thing of Christianity And to add honour to this way the world must be born in hand and that with attestation of no mean ones that the conversion of the Gentiles and Jewes in that infinite number as we read in the Acts of the Apostles was all in reality and that the whole Church of Hierusalem consisting at least of eight thousand members was an homogeneal body under the same light conscience and tendernesse Of a more noble homogeneity and more pure constitution sure then ever came into Christs thoughts to see his Kingdom attain unto upon earth He compares it to a field made up of a mixture of Tares and Wheat Matth. 13.24 to a Draw-net cast into the Sea which taketh fishes of all kinds both good and bad Matth. 13.47 And in the close o◠two other Parables inferres that many are called but few are chosen Matth. 20.16 Matth. 22.14 This he spake in the ears of his Disciples and we may wonder if they should live to see it contradicted He tells his hearers Luk. 9.27 Matth. 16.18 There be some standing here which shall not taste of death till they see the Kingdom of God And can we think that he understood a Kingdom in that resplendent glory which he had ever denyed when he made it his business to decipher and hold it forth unto them When they heare of it they hear of a field with tares and wheat of a draw-net with fish of all sorts They live to see flourishing fields of pure wheat full nets of fishes that are onely good being told that many are called but few chosen they yet see myriads of thousands called and all chosen Yea Paul after he had seen the contrary and gained fellowship according to these men in such an homogeneal pure body still symbolizes in like Parables of a great house that had vessels some to honour and some to dishonour 2 Tim. 2.20 applying it to the Elect and Reprobate in the Church of God We are told that the complexion of a visible Church under the Gospel is conversion the constituted matter converted ones and that this soul-complexion is the same in the whole body members having received the same Spirit of Adoption owning and experiencing the same grace of God But it is plain that Christ did neither see nor foresee any such purity of complexion nor can they that look upon Primitive Churches in the glasse of Scriptures see any more then Christ did discover Those words of Luke Act. 15.3 And being brought on their way by the Church they passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren is made a fundamental ground-work of this building of such glory as though all conversion by the Word were attended by the changing work of the Spirit which happy glosse in case it would hold would turne all the grounds in the parable into good ground and a cōnvert or proselyte in an historical narrative would ever be the same with elect or regenerate But the words going before and following these if they may be but taken in will serve to spoil all this supposed glory and purity A sect riseth up and teacheth the Brethren that except they be circumcised after the manner of Moses they cannot be saved and what manner of men they were and how their Doctrine took we may read in Pauls Epistles to the Philippians Colossians and especially in that to the Churches of Galatia it almost wrought to the apostatizing of those Churches from the faith of Christ to another Gospel If ever these were one homogeneal body respective to soul complexion an abundant proof is given in against the Saints perseverance and for their falling from grace Paul was not so enamoured with their beauty when he tells them that he is afraid of them and travells again in birth of them And whether he had such high thoughts of the Corinthians let sundry passages in his Epistles to them witnesse Great complexion spots may be seen 1 Cor. Chap. 3.3 Chap. 6.8 Chap. 11.18 19 21. Chap. 15.12 34. 2 Cor. 12.20 21. So that it is plain that in primitive times Jewes and Pagans being wrought upon by the Word heard and miracles seen to make profession of and engage to a Christian faith and life were upon that account received of which as some had hearts sincere towards Christ so many were otherwise Through the whole Scripture there is no demurre put to the Baptisme of any who made profession of the Name of Christ save Saul concerning whom Ananias being warned of God to go to him and conferre sight upon him being struck blind objects the evil that he had done to the Saints at Hierusalem and that he had at present authority from the Chief Priests to bind all that called on the Name of Christ Acts 9.13 14. And when he afterwards assayed to joyn himself to the disciples that were at Hierusalem they were all upon that account afraid of him Neither Ananias at Damascus nor the Church at Hierusalem did put his sincerity in grace to the question upon that account they might
to baptize no Infant as being unable to know the Parents faith to justification and further with Walaes concluding that the Parents faith doth not justifie the child but as Calvin resolves lib. 4. instit cap. 16. Sect. 20. they are baptized into future faith and repentance which Walaeus also sayes is the opinion of most others Neither shall I baptize any man of years till I have as high assurance if not more of his justification than Mr. Baxter seems to think any man can have of his own If this must stand then Paedobaptists and Anabaptists must all leave their Principles and both men and women when they have learn'd to read that new name in the white stone that is have concluded their assurance must turn Sebaptists and then let us look for as many counterfeits as there were Jews in Christs time with broad Phylacteries Those that bottom Baptisme on the Covenant holinesse of Covenant distinct from that of sanctification stand ensnared in none of these difficulties or inextricable perplexities All the following Arguments to the 9th may be easily granted and that is thus formed Titles given by Apostles do not argue that in their thoughts they were alwaies answered with inherent grace If the Apostles use to communicate the proper titles of the justified to all that are baptized till they see them prove apostates or hypocrites then they did take all the baptized to be probably justified though they might know that there were hypocrites among them yet either they knew them not or might not denominate the body from a few that they did know But the antecedent is true Therefore For the truth of the antecedent here laid down That the Apostles use to communicate the proper titles of the justified to all that are baptized I expect better proof then a naked affirmation And all that is brought for proof is I need not cite Scripture to prove that the baptized ar called by the Apostles Believers Saints Disciples Christians Mr. Bl. hath done it already pag. 28. And he very well knowes that I there make it good That those titles are not proper to the justified but ordinarily given to those that are not justified nor in any saving condition But if my words in the place quoted or elsewhere may not be heard Mr. Baxters sure will take who in his Saints rest Part 4. Sect. 3. p. 105. saith There are many Saints or sanctifyed men that yet shall never come to heaven who are onely Saints by their separation from Paganisme into fellowship with the visible Church but not Saints in the strictest sense by separation from the ungodly into the fellowship of the mysticall body of Christ quoting these following Scriptures Heb. 10.29 Deut. 7.6 and 14.2 21. and 26.19 and 28.9 Exod. 19.6 1 Cor. 7.13 14. Rom. 11.16 Heb. 3.1 compared with vers 12. 1 Cor. 3.17 and 14.33 1 Cor. 1.2 compared with 11.20 21. c. Gal. 3.26 compared with Gal. 3.3 4. and 4.11 and 5.2 3 4. John 15.2 His demand therefore to me is strange Now who knows not that salvation is made the portion of Believers Saints Disciples when he himself affirms that there are Saints that never shall be saved He afterwards puts a further question Is it another sort of them or doth the Scripture use to divide Saints as a genus into two species Not that I know of It is but an aequivocum in sua aequivocata The name belongs to them but as the name of a Man to a Corps c. Then it seems that there is nothing of Reality in such Separations Camero tells us otherwise that there is a reality in this Saintship by separation In the relation of his dispute with Courcellius he affirmed that the Text of the Apostle 1 Cor. 7.14 was without doubt to be understood of reall holinesse To which Courcellius replying He that is really holy hath no need of regeneration and baptisme But Infants of Believers after they are borne have need of baptisme and regeneration Ergo. Which Camero answered as the relation sayes by distinguishing of real holinesse which is twofold One consisting in the bare relation of the person to the people of God or the Church and depends wholly upon birth within the pale of the Church and of parents embracing the Covenant The other is c. And it seems that the Scripture is still under the change of equivocal speeches all over As Camero hath somewhere observed that the word Saints in Scripture is far more frequently taken for Saints on Earth then for Saints in heaven so I doubt not but it may be maintained that it speaks far more frequently of Saints by dedication and separation and so of Believers and Disciples by profession then by inherent qualification and doth it in all these places speak equivocally had it been affirmed to be Genus Analogum in opposition to uni vocum Scripture Language real and not aequivocal as is said of Ens in respect of Substantia Accidens it had been lesse but to make nothing of this noble priviledge of which Scripture speaks so honourably is too plainly to side against the truth it self I would know for my learning what advantage or profit a dead Corps is in Capacity to enjoy I think one at all but these as the Apostle tells us have much every way even they that have no more then sanctity of this nature If such equivocation be found in the word Saint their the like is to be affirmed of the word Believer and believers having their denomination from their faith that is equivocal in like manner and so our Common division of faith into dogmatical or historical temporary miraculous and justifying is but a division of an aequivocum in sua aequivocata which I should think no man would affirm much lesse Mr. Baxter who makes common and special graces to differ onely gradually and then as cold in a remisse degree may grow to that which is intense so one aequivocatum may rise to the nature of another animal terrestre may become Sidus coeleste one of our dogs that we use on Earth may become a star in heaven then miraculous faith it self hath onely the name and nothing of the power and nature of faith in it Judas had power given him to cast out unclean spirits Maetth 10.1 4. and he never had faith that justifieth if his faith was onely aequivocal then the unclean Spirits were equivocall likewise I shall never believe that an aequivocal faith can cast out a real devil The Apostle tells us of faith to the remooval of Mountains void of charity 1 Cor. 13.2 If this were equivocall faith those must be equivocal Mountains Mr. Baxter addes To put the matter beyond doubt I wish Mr. Bl. to consider that it 's not onely these forementioned titles but even the rest which he will acknowledge proper to the regenerate which are given by the Apostles generally to the baptized Instances given in Adoption Gal. 3.26 27. union with
jurisdiction can here apply this distinction seeing it overthrowes that which they apply hither Whatsoever you bind on earth shall be bound in heaven and whatsoever you loose on earth shall be loosed in heaven Many that are admitted ma want acceptance in heaven but having their right and putting in no visible barre their confessed Ecclesiastical right concludes that their admission is with acceptance of heaven and my great businesse hath been for their comfort and encouragement that give admittance that their benefiting is possible that are thus admitted And here I might take into consideration the opinion of those that would have a promiscuous admittance and indeed I had it in my thoughts to have given a brief answer to Mr. Humphrey's Scriptures and Reasons so much by some applauded and so strongly bottomed Because all Communicants must drink of the Cup therefore all must communicate with some limits which being yielded as I have proved they must will draw the limit necessarily yet somewhat more narrow But this is by one hand already done and I have lately had the happinesse to see a second learned Piece fitted for the Presse dealing largely in it which I doubt not may both satisfie the Adversary and the Reader so that my pains may well be spared onely I cannot but take notice of his fourth Reason for a promiscuous admission which he faith will arise from the vanity formality impossibility of selecting people to this Ordinance Look to the heart of all these separations they come to nothing For put the case you will have a gathered company I pray who do you account indeed to be fit and worthy receivers If not all that make profession as we do mixtly then those onely that have an interest in Christ and are true believers Well but how will you be able to know them The heart of man is deceitfull above all things who can know it And if we can hardly discover our own hearts how shall we discern others so that all will come but to these that have the fairest shew those that seem such and you cannot be secured but there may and will be some hypocrites and so this true partaking as all one body and one blood in such an unmixt communion as you pretend vanishes and there can be no such matter But now if men stand here upon a formal purity and will have the outward purest Church they can they go to separating again and never leave separating and separating as we have daily testimony till they are quite separated one from another Even as in the peeling of an Onion where you may peel and peel till you have brought all to nothing unlesse to a few tears perchance with which the eyes of good men must needs run over in the doing To this I answer If the rule to take in this gathered company be interest in Christ to take in those of a saving interest and refuse all others if regenerate then he shall be admitted in case unregenerate then he shall be refused then I shall yield his conclusion I shall leave that distinction to him that knowes what is in man I should fear many a man of non-interest might be let in and many a man of true interest refused a glozing tongue may here carry it further then an upright heart And for his next of a formal purity to get the Church as pure as we can though this ought to be our endeavour to get the Church as pure not formally but really as possible yet I make it no rule But following the Apostles rule to do as all things else so this to edification though it be a matter of much care and prudence yet not vain and impossible in a good measure to determine it upon this rule I pitch till I hear something that may take me off it SECT XVI An enquiry into the power authorized to judge of mens meetnesse for the Lords Supper THe adaequate subject of Sacraments being found out and some discovery made of those that according to Scripture principles stand in a present aptitude for actual admission A great question yet remains Who must judge of this fitnesse Who are to judge of mens present aptitude so as to approve of men as such and Authoritarively to refuse or passe by others in which we may seem to be much in the dark finding no one expressely set up for that work nor any Scripture-precedent of any that have taken upon themselves such power And herein men have been very different in their thoughts The various claimes that are made to this power The Church of England heretofore hath vested the Minister in sole power as appears in Canon 26. which provides That no Minister shall in any wise admit to the receiving of the holy communion of his cure or flock which be openly known to live in sin notorious without repentance nor any who have maliciously and openly contended with their neighbours untiil they shall be reconciled As also the Rubrick to the same purpose It is true that those that made it their businesse to scrue up Episcopal power to that height that it could not bear did interpret this of such notorious offenders that by the Ordinary had been so adjudged and under present censure expressely contrary to the very words of Canon 27. requiring every Minister so repelling any such upon complaint or being required by the Ordinary to signifie the cause unto him and therein obey his direction In case of such a preceding censure upon the person thus refused he had beforehand his direction and complaint is then supposed to be made onely for his obedience in refusing those that according to command given were to be denied The Schoolmen generally go this way putting the sole power into the hands of a Minister not so much disputing it so farre as I have read as taking it for granted Suarez putting it to the question a Utrum teneantur Ministri hujus Sacramenti non dare illud homini existenti in pâ—câ—ato mortali Whether the Ministers of this Sacrament are bound not to give it to a man in mortal sinne answers b respondetur certum esse habere Ministros hujus Sacramenti hanc obligationem simpliciter absolute loquendo That they are simply and absolutely under such an obligation mentioning none that are over them or assistent to them in it And in his first reason he saith That c Ex quibus sequitur primo hanc obligationem oriri ex ipsa lege naturali ac divina supposita tali Sacramenti institutione potestate ac munere commisso Sacerdotibus this obligation doth arise from natural and divine Law an institution of the Sacrament being supposed and such commission given to the Ministers so that he doth no more question the Ministers authority in this thing then he doth the institution of the Sacrament it self Suarez in tertiam partem Thomae quaest 89. disput 67. sect 1. And Thomas puts the question
Cyrenius in Syria to Pilate in Judea Luke 2.2 Luke 3.1 is given by the Apostle to these here mentioned A military or politicall word saith one which is spoken of a publick person who is possest of power either in Common Wealth or Army And if those other texts of the Apostle be consulted Hebr. 13.17 1 Tim. 5.17 1 Tim. 5.19 2 Cor. 2.6 and 5.12 13. 1 Thes 5.12 to mention no more so much will easily be found in them that speaks a government within the Church it self not going out of its own limits Whether some texts ordinarily produced hold out so large an enumeration as is by some bottom'd upon them may happily be disputed but that there should not so much as any government at all be spoken to cannot be imagined which thing in reason is also plain 1. The Church is a society a visible Kingdom an incorporation a body and when all of these have their lawes governours censures punishments it cannot be thought that this society should herein so farre differ and be so farre inferiour to all other societies as to be wholly destitute when all others enjoy government governours for their strength defence and more compleat being the Church alone shall be like that City which the Wise man speaks of broken down and without walls Prov. 25.28 2. The Church consists of men as do other societies subject to failings yea to enormities and exorbitances in judgement and practice There hath no age past in which the Church hath not had her schisms errors and scandals No society or body politick is so like to run upon miscarriages seeing the lawes to which Christ ties are so averse to our natures when we can bear others we are apt to say we will break these bonds and cast them away from us Satan envies no other society or bond of men as he doth the society or bond of Christians His kingdome will consist together with all other states and kingdomes they may rule and he rule likewise onely this of Christs Kingdome is wholly averse to Satans and militates against it for the ruine of it 3. The Church from the beginning hath exercised this power within it self when all other powers were adverse and contrary to it How long was it before the Church had a Christian Magistrate and lay under the persecution of heathen states in all which time a discipline vvas yet kept up If the Church had no such povver hovv could it then exercise it 4. The Churches that have been remisse in their improvement of this povver have had their check from Christ himself in glory He manifests his displeasure from heaven against the Church of Pergamos that they had those that held the doctrine of Balaam and the doctrine of the Nicolaitans and against the Church of Thyatira because they suffered Jesabel to teach and seduce his servants Rev. 2.14 15 20. The censure that lyes upon the Kings of Judah upon neglect of reformation in their time argues that they vvere in povver for it So the censure of these Churches upon like account argues their povver in like manner Even those that plead most for freedome of conscience and liberty in religion vvith all impunity from the civil povver yet confesse from these and like texts a povver vvithin the Church it self for censure of delinquencies To all this some are ready to subscribe as being not able to gainsay the clear Scripture evidence of a povver Ecclesiastical and confesse that it vvas so in those times but novv they contend that the case is othervvise Providence hath ordered a change of things and all is swallowed up in the hand of him that is chief in power since the time that the Church hath enjoyed Kings for her nursing fathers and Queens for her nursing mothers not barely accusing them of error that dissent in opinion but charging them to resemble those sons of Belial that upon the Israelites institution of Kingship were ungratefully asking this question How shall this man save us 1 Sam. 10.27 Making good their assertion of a change of this nature by this similitude As in the first Church among the Jewes whilest they were in a wandring condition as their need was greater so Gods personal providence and guidance of them was more expresse and apparent and therefore whilest they were in this Theocraty their government was not to be managed by any setled universal authority besides that of God himself or any one who took not in all weighty things immediate direction from him until such time as being throughly settled in peace and security from their enemies he might make his recesse and permit and appoint to them a King of their own Nation So in the first founding of the Christian Church during the time of their persecution as their weaknesse required were in a Theocraty too guided by the expresse direction of our Saviour himself given to the Apostles during the time of those fourty daies that he was conversant with them upon earth but now after the time that God hath perfected the time of the Churches deliverance and free establishment in peace and rest from all about her and the Prophecy is fulfilled by appointing Kings her nursing fathers and Queens her nursing mothers and having sons to be set as Princes in all Lands so that now under Constantine the uproomes and wandring Tabernacles as formerly under Solomon are converted into stately temples for men now to think of their running into their Wildernesse and persecuted condition by entertaining those temporary forms which unto that condition were most fit doth import both ingratitude and murmur against God and imprudence towards themselves Thus farre this similitude But those of this opinion I doubt would take ill that free dealing toward themselves which they use toward others and that upon their casting off all Ecclesiastical government under the notion of temporary forms we should apply that speech of the Lord himself to Samuel concerning the people of Israel upon their resolution to make a change in government 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reign over them And to make the dissimilitude in this simile further apparent it should I suppose be taken into consideration that when God was pleased first to permit and then appoint a King over Israel that the former fabrick of Government written in the Law was not taken down but the whole Levitical order still stood as to all purposes prescribed of God the change was no more nor further but in him that rul'd in chief Instead of one raised by an immediate hand of God as their exigence required they now had one after the manner of other Nations of constant standing And God forbid that we should murmur that the Church hath her sons for Princes and that those that rule over us serve the Lord Jesus with us But we think that these servants of Christ thus raised in honour should see that what Christ hath set up should
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
well pleased in their bearing up and holding opposition against it These walk up to their Covenant-vow made in Baptisme and come every way fitted for the Lords Table In application of themselves to the one and looking back to the other they find all manner of encouragements and no cause of fears or terrours Every promise made to the believing sincere upright perfect obedient is theirs These may sit down at the Lords Table with all alacrity having a work upon their spirits to abide for ever When they are taken hence they shall change their place but not their company and fellowship Their humbling of their soules under weaknesses plainly speaks their pressing after further strength Their hatred of sin speaks their love of Christ Their resistance of sin their care to walk with Christâ— Of these Christ sayes Thou art all fair my beloved there is no spot in thee Cant. 4.7 that is universally fair they are those that have respect to all Gods Commandments And these whilest such and as such come not within the compasse either of failing in or forfeiture of their Covenant Others are sins above infirmity and unavoidable weaknesses and these are either meer breaches in or violations of our Covenant with God or else such breaches that are also forfeitures and those I call meer breaches or violations of this kind how foul soever that are short of forfeitures such as was Davids uncleannesse and blood Solomons Idolatry Hezekiahs pride Jonas his flight to Tarshish Jobs passion Peters denyal of Christ and whatsoever other sins that may stand parallell with these whether of omission or commission These are sins above infirmities towards presumption at least much of will and consent of heart is in them these are outbreaches from God and violations made upon our Covenant entred with him notwithstanding they be not with full consent of heart and afterwards broken off by repentance And concerning these I shall first lay down severall Positions and then apply all to our present purpose Positions holding forth the danger of notable sins in regenerate persons 1. Though these sins thus acted do not take away all title to the Kingdome of heaven yet they cloud and obscure the evidence and assurance of it I know not how this can be made up to the soul otherwise then by a practical syllogisme inquiring as before into the answer of the conscience to Covenant-engagements He that believes and repents shall be saved is the bottome on which the whole edifice of assurance must stand and how the soul under so sad a witnesse that conscience in this case is ready to give can return answer I believe I repent I yield sincere obedience I cannot understand Yea Conscience in this plight will presently syllogize on the opposite hand No Whoremonger Idolater Murderer Drunkard hath title to the Kingdome of heaven This is a Gospel-Proposition and whatsoever other of like nature that conscience can assume and how far this is from yielding matter of assurance let any judge Neither let election here be objected seeing this is no bottome on which assurance can be built further than we find clear evidence of the fruits of it Those unclean Corinthians reckoned up in that List 1 Cor. 6.9 10. had no assurance of salvation from Election in their unconversion Nor yet can regeneration be objected seeing these are not acts of the regenerate part Unregeneration then bearing dominion and exercising present power evidence is clouded When Hezekiah was left to himself in the matter of the King of Babylon he was not raised above himself in the beatifical vision They that will keep up assurance must keep off from sins Position 2 2. Sin of this nature in a regenerate man brings an inaptitude on the soul in the present state to enter into glory Heaven is a place of greater purity then for a man to step out of Murder and Adultery into it In case a well-ordered discipline will not suffer such without censure in the Congregation much lesse can we think him fit in that state for heaven I wonder how those that pretend at least to keep up Church-Government to that height that none that is impure may be suffered among them can yet in their doctrine set open the gates of heaven for to receive them Is the visible Church on earth in a more narrow latitude then the state of blisse or may we without danger pervert Christs speech and say Few are called but many chosen If Miriam upon sin was not fit for the Camp for seven dayes Numb 12.14 much lesse are these immediately upon the acting of like enormities fit for glory If any think that the merit of Christ steps in and keeps from hell yet doubtlesse the Spirit of Christ hath not in present made them meet or glory Some say What if David had dy'd after his adultery before his recovery what then had been his case He was a child of God and could a child of God have perished And I demand What if Paul had dyed in his persecution when he was exceedingly mad against Christianity He was elected and could a chosen vessel of God have been damned He that can reconcile one of these may be able easily to reconcile them both An Elect person cannot be damned and an enemy of Christ cannot be saved A Child of God cannot dye and a Murderer and Adulterer cannot live We find therefore that Paul did not dye in his Persecution he that chose him to life chose him also to the acknowledgment of the truth David did not dye in his Adultery He that had adopted him for glory wrought him to repentance for remission of sins The salvation if both of them was doubtful respective to their estates now mentioned in case we look onely at the men being both in a plain road towards perdition but the damnation of either of them was impossible if we look at the election and purpose of God Gods Election carries on undoubted and infallible effects through doubtful and contingent means z Omnis actus à duobus dependens quorum unum est necessarium alterum veto contingens licet habet necessitatem ex parte necessarii habet tamen contingentiam ex parte contingentis Ordo praedestinationis certus est et tamen voluntas effectum suum producit non nisi contingenter Praedestinatus potest perire si consideratur ipsius potentia non potest si consideratur ordo quem habet ad Deum praedestinantem Refeâ—t Davenan epist ad Dr. Ward Every action saith Gandavensis depending upon two agents whereof the one is necessary and the other contingent though it be necessary respective to the necessary agent yet it is contingent and doubtfull on the part of the contingent agent Quodl 4. q. 18. The order and way of predestination saith Aquinas is certain and yet the will of man produces its effects no otherwayes than in a contingent manner An elect man may perish if we consider his own power he cannot
mentioned in Scripture which is not ascribed also to faith The Spirit mortifies the deeds of the flesh so doth faith Acts 15.9 Devils are cast out by the Spirit of God so they are cast out by faith Mar. 9 The Spirit is our strength in the inward man Ephes 3.16 and faith is our strength 1 Pet. 5.9 Rom. 4.20 All things are possible to the Spirit of God And all things are possible to him that beleeves Mar. 9.23 The Spirits method laid down in the Word is not to work in us respective to salvation after the grace of faith is implanted without us what is ascribed to the one as the efficient is ordinary ascribed to the other as the instrument But these answers he confesses are besides the point This simile might therefore have escaped this quarrel in the two next he will sure then be so punctual that all Readers shall say Rem acu tetigisti 5. It is added When you have laid down one proposition Man cannot justifie himself by believing without God how fairly do you lay down this as the disjunct proposition And God will not justifie an unbelieving man who would have thought but you would rather have said Nor will God justify man unlesse his faith be the instrument of it and do you not seem to imply that man without God doth justifie himself when you say man cannot justifie himself by believing without God No nor with him neither for none can forgive sins but God onely even to another but who can forgive himself I think all is laid down so fairly that were I to lay it down again I should not lay it down in Mr. Baxters words Nor will God justifie a man unlesse faith be the instrument he would then soon have challenged it as a petitio principii seeing it is that which is in question I might have said that God will not justify a man except he disclaim his own righteousnesse and accept of Christs righteousnesse to justification but that which I did say is the same with any friend or fair adversary and so it is a disjunct proposition fairly laid down and I imply that which I speak and if any will have it further expressed God will not justifie man without the concurrence of his faith There followes In deed I have thought what a sad case the Pope is in that is the onely man on earth that hath no visible pardoner of his sin he can forgive others but who shall forgive him It seems by this jest that Mr. Baxter is willing to put off that he is not so good a proficient in Popish mysteries as by Mr Crandon he stands charged otherwise he could not but know that the Pope hath his pardoner as well as others The Pope hath his visible pardoner as well as receivers He gives power for the pardon of sin as the supposed head of the Church by application of the supererogated merits of the Saints together with the merits of Christ out of the treasure of the Church of which he hath the keys Now he sinnes as a man and receives pardon as a Church-member and to that purpose hath his confessor A man as visible as other men And speaking of his sad condition on this supposition he seems to lay farre more stresse on the pardons of Rome then they themselves as though he stood in some eminent danger of hell upon the want of such a pardon when he might know that according to their principles all his danger is an abode some longer time in Purgatory which is their trimming place in the way to heaven For if the pardon find him in a mortal sinne which alone is deserving of hell it is altogether inefficacious mortall sinne puts a barre to the working of it It is the temporal punishment which this pardon remits and not the eternal and in case it were true that this could not be done to the Pope there being none above him his successor with a wet finger can do it for him As to that which was forgotten it had been to his honour if it had never been remembred I forgot saith he that every believer forgiveth himself for I did not believe it Such sarcasmes befit not grave Writers especially when all Reformers to speak in his own language must bear a share in the contumely when they had it in their thoughts in this way to imitate the Apostle in giving all to grace and taking all from man that one would rise out of themselves to make this sport with it It followes 6. How nakedly is it again affirmed without the least proof that our faith is Gods instrument in justifying doth God effect our Justification by the instrumental efficient causation of our faith If this were my fault yet Mr. Baxter of all men is most unfit to give it in charge other men must have a proof for every word but he himself may heap up distinctions propositions conclusions without any colour of proof at all where is his proof of that which in the last Section number 6. must be remembred and of that great thing num 7. he would desire should be observed I suppose he will have ten to remember and observe before one to believe it Others can see proof and send their Reader hither for proof though he cannot find it My work was to shew that though it be mans act yet God may make use of it as instrumentally serviceable in this work and whether this hath been nakedly said or proved let the dis-interested Reader give his sentence if that which I have said will not satisfie let Mr. Burges be consulted in his late Treatise of Justifica Part 2. I conclude That which is here spoken by way of exception against faith as an instrument holds of efficients and instruments sole and absolute in their work and causality but where there is a concurrence of agents and one makes use of the act of another to produce the effect that in such causality is wrought it will not hold To this is answered He that will or can make him a Religion of words or syllables that either signifie nothing or are never like to be understood by the learner let him make this an article of his faith what you mean by absolute I cannot certainly ariolate Bona verba bono viro desunt Seeing I find the man in this mood I say no more but seeing he knowes not how to ariolate what I mean by this or that I have no mind to help him in this art of soothsaying and shall let the words stand for their use that bring a mind to understand rather then to exercise their wit to carp at what they read Of the sole sufficiency of the grant of the new Covenant as an instrument in justification I shall now leave to the Readers consideration whether Mr. Baxters exceptions against the instrumentality of faith in justification be of that validity as to overthrow it and whether his doctrine of this subject be of that
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
stand charged I desire the indifferent Reader impartially to consider In that of Sacramental Seals you had given me at least some occasion When I had delivered my self in private to you and also made my judgment publick that they seal conditionally you are pleased peremptorily to determine the contrary Herein being not alone unhandsomely censur'd by your Quaerist with whom you there deal but terminis terminantibus by you also gainsaid I indeed make mention of your name yet so as almost wholly agreeing with you in the thing in question and differing in some notions and expressions only In which I made it my work to beat out the right meaning for a true understanding and in language I hope altogether without offence And therefore that piece was scarce worthy the name of a difference In one or two more problematicall things I likewise mention your name taking notice of your opinion perhaps with some dissent as we are constrain'd to deal with all since the pen-men of the Holy Ghost compleated that Canon But for the points that are worthy the name of controversall whether allready inserted into the forgoing treatise or following in this Post-script the Reader may see that your name is not so much as once mentioned unlesse it be with approbation I was loath indeed to appear your professed adversary and more loath to honour those Tenents of which I had no other esteem with the mention of your name Had you held like course with me how inobservant would the differences have been that are between us Not many that read your Aphorisms read my treatise and so on the contrary and all Readers would not have observ'd the author of arguments when the Man industriously is concealed The offence of Br. against Bl. and Bl. against Br. would howsoever have been avoided I had indeed many debates with my self whether or no I should not have totally waved all that in opposition to that which I intended to publish you had delivered My inclination to peace and that great respect I had to you led me strongly that way On the other hand being resolv'd upon a tract in that method and way that found you in full oppposition Conscience of duty to appear against all where I was convinc'd that truth was opposed put me upon it to deal with your arguments yet with resolution to let alone your name So that I think the indifferent Reader will judge you rather than I respective to these bickerings in this Apology of yours where in this publick way you deal with me to be the beginner You are pleased to tell the Reader in the Preface to your Confession that you have us'd more care to avoid offensive words to me than any other which cannot but much engage me But truly Sir to speak of things as they are I am apprehensive of not a little gall in the ink that thou spent upon me and take my self to be much more bedabled through your writings than the cause required And indeed it is seldome the cause that I defend that hears so much which yet must fall before arguments not words as my weakness as you endeavor to hold it forth to your Reader Were it alone my thoughts exceptions might soon be put in but being all Readers thoughts as I think as well as mine there is no likely-hood that I am much deceived I may over-value my self but others will not be so hasty to put that over-high esteem upon me Let your Index speak which appears in the vann Many eyes will fasten there that perhaps will look no further And what honourable language Mr. Bl. upon all occasion hears will soon be discerned But I hope I have learn'd better than to make returnes If I can I fain would avoid it But to leave the Porch and to get more neer into the House You see my thoughts in three particulars already laid down in the preceding treatise I was there resolv'd to wave nothing that fairly came into my way nor to take in any thing that was impertinent to the work in hand The first I must confess is most in my thoughts viz. The interest that faith which is short of justifying gives to Baptisme In which you are pleased to charge me with a doctrine of a very dangerous nature Though in all that you have said I hear not a word of any dangerous consectary that followes upon it And truly Sir if I should have a thought of changing my opinion I know not how to look to the end of the danger that will follow Dangers that attend the restraint of right to Baptism to the Regenerate I must first necessarily engage my self in an everlasting Schism being not able to find out a Church in the world of any interest in which I shall dare in this account to hold Communion I shall see in many members unlesse I offer violence to my judgment too clear symptoms of non-regeneration and unbelief as to that faith which justifies And though this will not bear a separation as is clear in all the examples that we find to the contrary in the Scriptures and the Epistles wrote from heaven to the Churches in Asia yet this consideration of their non-baptism will necessarily enforce it Church-communiō is not to be held with any that are no Church-members But all in non-regneration according to this tenent are no Church-members upon account of their non-baptism or their null-baptism And if I meet with men that are able to give a good account and as to men satisfying of their regeneration yet if there ever were a time since their baptisme that they were unregenerate that concludes the nullity of their former baptisme And being Baptized upon the account of their Fathers faith That failing and falling short of that which justifies as often it doth Their baptisme fails and I must upon my new taken up principle renounce Communion till they have made all good by a new baptisme And if I shall betake my self to the Antipaedobaptists for so many of them as I do know where I now live or have lived or hear of by report I must upon all occasions among them plead for Anabaptism So slender signes of regeneration but all on the contrary being too evidently manifested for the most part by them The great reason that ever I could gather from the principles of Antipaedobaptism why God should so blast that way wheresoever it appears as you after Bullinger Bucer and many others have abundantly shewn is the Schism in which they unavoidably engage themselves The whole face of Christianity through the world had their baptism in infancy and this proving no more than the sprinkling of a little common water and meer mock-baptism they are eo nomine put upon a separation and necessitated to disband themselves and deny society to the whole Church on earth The like will as appears to me here follow upon this principle That only the faith that justifies gives title in a man of years
desired to be found as I think in judgment not having his own righteousness but that which is through the faith of Christ the righteousnesse which is of God by faith I think he could find no other which would be as a Screen or cover to hide sin or keep off the wrath of God He knew nothing by himself He could not therefore be charged as unbelieving or impenitent Yet he was not thereby justified 1 Cor. 4.4 Be it faith as a work or other work of obedience they are all within the command of the Law and I dare not rest there for Justification And the Apostle acquaints us with no other way then faith for interest in this righteousnesse You farther say in in the place quoted They that will needs to the great disgrace of their understandings deny that there is any such thing as Justification at Judgment muâ—t either say that there is no Judgment or that all are Condemned or that judging doth not contain Justification and Condemnation as its distinct species but some men shall then be judged who shall neither be Justified nor Condemned All men have not their understandings elevated to one pitch I know no Justification to be expected then specifically distinct from that which did precede I would for the bettering of my understanding learn whether this Justification at the day of Judgment be not a Justification of men already justified yea of men already in possession of their Crown except of those who then are found alive though not compleat in regard of the absence of the body I have fought a good fight says the Apostle I have finished my course henceforth there is laid up for me a Crown of Righteousnes 2 Tim. 4.7 8. At the end of his combat he receives his Crown This must needs be unlesse we will be of the Mortalists Judgment to deny any separate existence of the Soul Or of theirs that assert the Souls-sleeping both of them against the Apostle who saith To be absent from the body is to be present with the Lord 2 Cor. 5.8 And upon that account had a desire to depart be with Christ Phil. 1.23 which present advantage seem'd to him to over-weigh or at least to ballance all the good that the Church migh reap by his labour surviving Your third distinction is between the Physicall operation of Christ and his benefits on the intellect of the Believer per modum objecti apprehensi as an intelligible species and the morall conveiance of right to Christ and his benefit which is by an act of law or Covenant-donation If you call the first a Justification then very bad men in the Church on earth and the worst of Devils in hell may be justified They may have such operations upon their understanding You seem else where to distinguish between the acceptance of him by faith and this morall conveyance of right Your fourth distinction is between those two question What justifieth ex parte Christi and what justifieth or is required to our Justification ex parte peccatoris Which as it is laid is without exception Your fifth is between the true efficient causes of our Justification and the meer condition sine qua non et cum qua Which I can scarse tell whether to approve or disapprove with your comment upon it I have spoken to it Your last distinction is between Christs meriting mans Justification and this actuall justifying him by constitution or sentence which as the fourth is above exception Your propositions offer themselves in the next place to consideration 1. You say Christ did merit our Justification or a power to Justifie not as a King but by satisfying the justice of God in the form of a servant This I imbrace with thanks and do believe that it will draw more with it 2. You say Christ doth justifie constistutivè as King and Lord viz. ut Dominus Redemptor i. e Quoad valorem rei he conferreth it Ut dominus gratis benefaciens But Quoad modum conditionalem conferendi Ut Rector et Benefactor For it is Christs enacting the New Law or Covenant by which he doth legally pardon or confer remission and constitute us righteous supposing the condition performed on our part And this is not an act of Christ as a Priest or Sacrificer but joyntly Ut Benefactor et Rector Hereto me are termini novi and Theologia nova But let the terms alone of Dominus Redemptor Rector Benefactor That which you ascribe to Christ in this place so far as I understand Scripture still gives to the Father Christ gave himself for us indeed according to his Fathers command but the Father gives him to us and he that gave his Son appoints the terms on which Justification and Salvation is to be obtained by him God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish John 3.16 So that this New Law if you will call it so is of the Fathers appointment John 6.40 This is the will of him that sent me that every one who seeth the Son and believeth on him may have everlasting life And in this sense if we will follow Scripture The Father justifies Rom. 8.33 34. It is God that Justifies whche is that condemneth Christs work is to work us into a posture to obtain it The Father judicially acts in it 3. You say Christ doth justifie by sentence as he is Judge and King and not as Priest Answ If he justifie by sentence Then he condemnes by sentence when yet he says J 1.47 He judges that is condemnes none The truth is as the Psalmist speaks God is Judge himself Psal 50.6 and the Apostle tells us he hath appointed a day in which he will judge the world in righteousnesse by the man whom he hath ordained Act. 17.31 This unquestionably Christ doth as King but in this Kingly power he is no other then the Fathers Agent who hath set him on his holy Hill of Zion Psal 2.6 He is therefore at the Fathers right hand as prime in power for that work Those that are next to him that is chief are so seated and Zebedees Children look'd for it in Christs temporall Kingdome When this is done Christs mediatory power will be finished and he shall give up his Kingdome to the Father 4. You say Sententiall Justification is the most full compleat and eminent Justification That in Law being quoad sententiam but vertuall Justification Answ To this I have spoken upon the first distinction 5. You say Faith justifies not by receiving Christ as an object which is to make a reall impression and mutation on the intellect according to the nature of the species I say to justifie is not to make such a reall change c. Answ To this I have spoke under that head of the instrumentality of faith The works ancedent to this of Justification as Humiliation Regeneration faith imply a reall change Such a change is wrought in the Justified Soul
unconfest did hinder To deny penitents where there is any fair and possible hopes by reason of conviction wrought is their sad discouragement we see them lame and weak and we deny them a Crutch that is provided for them And to receive obstinate ones that without remorse carry it on in wickednesse seems dangerously to strengthen them in their wayes and not at all to help them out of their ungodly courses From this that hath been spoken a fair answer therefore may be given to the arguments before past by concerning any power in this Ordinance for conversion And first for that from the Directory where the ignorant scandalous and prophane that live in any sin or offence against their conscience are warned not to presume to come nigh that holy Table it is meant of those that purposely resolve to hold their sin and doubtlesse that purpose standing here is no comfort to be put into their hands It is no other then that counsel of our Saviour Matth. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave there thy gift before the altar and go thy way first he reconciled to thy brother and then come and offer thy gift Sacraments will not be accepted from that hand where malice is seated in the heart and implacably continued but it followes not but that where the soul is startled and such resolutions for sin do not appear this maybe a means further to awake and provoke to a resolution against it As to that of Communicating to Heathens Pagans enough hath been said before It can neither be done with allowance nor any possible benefit And for Excommunicate persons they are supposed to be in an obstinate way of wickednesse The last is onely worthy of consideration That Ordinance that is not communicable nor lawfull to be administred to any known impenitent sinner under that notion but onely as penitent sinners truly repenting of their sins is not a converting but a sealing Ordinance But the Sacrament of the Lords Supper is not communicable nor lawfull to be administred to any known impenitent sinner c. Ergo. Here I might justly except against that opposition that is still put between converting and sealing Ordinances as though it must be taken for granted that no sealing Ordinance could have any hand in or towards conversion Gods seal added to his promise may by the blessing of God be serviceable here as well as his oath added for confirmation but this is grounded upon the mistake of the way of the Sacraments sealing in which I have sufficiently expressed my self For answer to the Argument it self The major Proposition is not true unlesse it be understood with just limitation Reproof is an Ordinance that may well be reckoned among those that work to conversion being the way of life Prov. 6.23 and called the reproof of life Prov. 13.31 an excellent oyl Psal 141.5 and upon that account to be used towards a brother in sin Levit. 19.17 And yet prudence must be used in the application of it Every man is not a meet subject to get good by it There is no such warinesse explicitely required in the dispensing of the Sacrament of the Lords Supper as there is in the application of reproofs nor yet any so punctually pointed out not to communicate as there is not to be reproved The Wisemans observation is that He that reproveth a scorner getteth to himself shame and he that rebuketh a wicked man getteth to himself a blot Therefore he gives advice upon it ver 8. Reprove not a scorner lest he hate thee rebuke a wise man and he will love thee Every Ordinance therefore that is for conversion is not meet to be applyed to every man in an unconverted condition Rebukes set out the danger of sin and the Lords Supper is for the aggravation of it in holding forth the sad effects of it yet neither of both meet to be applyed to all in sin That charge of our Saviour is deliveted in an universal way Cast not holy things to dogs nor pearles before swine The Proposition there included is general Nothing that is holy nothing that is of the honour of a pearly is to be cast to any dog or swine whence we may assume But there is no converting Ordinance but it is of the number of holy things Ergo. No converting Ordinances are to be given to any that are dogs and swine which way soever any think to extricate themselves by putting limits to any term in the Proposition they must necessarily be brought to yield that all converting Ordinances are not promiscuously to be applyed to all in sin But choyce must be made unto whom they may with profit be delivered And thus I have spoke my full thoughts of the subjects of this Ordinance concluding without the least hesitancy or scruple That all in Covenant have a fundamental or first right to it a jus ad rem and making it my businesse to find out who they be that may be admitted in expectation of benefit by it and who are justly detained from it In which I trust I have given just offence on no hand either in giving way to the admission of any that according to any Scripture-rule or just deduction thence should be held back and so hardening them in any way of ignorance or sin in giving them any encouragement I have a witnesse in heaven that I intended nothing in this but to find out the mind of Jesus Christ and to have this Ordinance so administred that the edification of the visible Members of Jesus Christ might be most prompted and godlinesse encouraged And in case that this which I have done may not be serviceable this way I desire that it may prove an abortive I know there is a distinction used by some and applyed to admission both of Infants to Baptisme and men of growth to the Lords Table that there is a twofold title one in foro Dei in the Court of Heaven and here onely the Infants of the elect regenerate have title as they say to Baptisme and the elect regenerate themselves to the Lords Supper The other in foro Ecclesiastico in the Court of the Church and here all tiie Infants of professed believers have right in Baptisme and the knowing and not scandalous though unregenerate to the Lords Supper By the favour of which distinction those of that judgment and I may be well enough agreed and as I think there is small difference about the persons to be admitted to this Supper yet for the distinction I confesse I do not understand it Both the Sacraments being Church-Ordinances I suppose God keeps no other Court about them save the Court of his Church If they have this right in foro Ecclesiastico then it is the mind of God that the Church should admit them and so they have right in foro Dei likewise And I marvel how those that bring this within the power of