the visible state of it Abundant more like Testimonies might be added if it would not be the Readers trouble And lest all of this should be evaded with this distinction that respective to us they are members but they are not so in foro Dei let us see what l Ecclesiae Refor distinguunt inter Ecclesiam Christi invisibilem mystâ—cam quae coetus est hominum vocatorum fidelium qui communionem habent cum Christo cui nulli hypocritae annumerari possunt inter Ecclesiam Christi Visibilem externam quae est societas eorum qui veram fidem profitentur ad communionem societatem Ecclesasticam inter se exercendam Apollonius hath in his answer to the question concerning qualification of Church-members He saith The reformed Churches distinguish between the invisible Mysticall Church of Christ which is the company of believers called which have Communion with Christ to which no hypocrite can be joyned c. And the outward visible Church which is the society of those that professe the true faith for the exercise of Ecclesiastical Communion and society among themselves And having expressed his judgement as to the question proves it by three Arguments The 3d. is m Ex descriptione Ecclesiae visibâ—lis cujus natur describitur in jure Dei quod sit horreum in quo cum tritico paleae colliguntur domus Dei in qua vasa aurea ligne a sunt rete quo pisces boni mali capiuntur from the description of the Church visible whose nature in the right of God is described saith he that it is a barne in which chaffe is gathered with the wheat the house of God in which are vessels of Gold and wood a net in which are fishes good and bad This distinction therefore as thus applyed is here by him denyed and to this end we may examine further the definitions given by Divines of the visible Church A definition compriseth no parts that are Monstrous adventitious Excrementitious or barely equivocal but those onely that are of the essence or at least integrality where it is an Integrum as the Church as Mr. Hudson hath shewed is that is defined We have heard Wollâ—bius his definition before Mr. Hudson pag. 9th saith The Church visible is a company of people called or separated by God from Idols to the true Religion and yeelding professed subjection to that call which is true saith he of the godly as well as of the Hypocrites The Leyden Professours disput 40. Thes 32. give this definition n Visibilis Ecclesia est coetus eorum qui per verbum externum Sac amentorum ac disciplinae Ecclesiasticae usum in unum externum corpus coalescunt The visible Church is a Company of those which by the outward Word and use of Sacraments and Ecclesiastical Discipline are gathered into one outward body and society Explaining themselves in he 35. Thes in the same manner as Mr. Hudson before The definition of Trelcatius junior little differs from it pag. 432. And wheras Mr. Baxter saith that our Divines generally plead that Hypocrites are not true members of the universal Church but as a wooden Legge to the body I am almost confident that in turning over all his books he can produce but few such Testimonies Had he said the Catholick Church instead of universal I believe he might have found many Universal and Catholick in Authors use of them dâ—stinguished but whether he can find them speaking in his terms I somewhat question When Whitaker handles the question so voluminously he states it of what sort of men the Catholick Church consists but not universal Dr. John Reynolds maintaining that position The holy Catholick Churâ—h which we believe is the whole company of Gods Elect and Chosen expresseth himself by the word Catholick we see in his Thesis and addes The wicked must needs be a part of the Church if the name of Church did signifie the visible Church Now I think that scarce any will deny that the universal Church is visible which Mr. Hudson so largely hath proved cap. 5. Yet Whitaker as largely makes good that the Catholick Church is invisible quaest 2. de Eccles .. If I be now sent to my Dictionary to see whether Catholick and universal be not both one and demanded whether there be any more difference between them then is between Idolum and Imago about which we have had so much stir with the Papists the one a Greek word the other a Latine I confesse it is so in Grammer but not in their use of it that handle the question of the Church Catholick in this manner and when their Authority is quoted their sense must be inquired into And in case they took it for the same as universal they could not make it invisible in which sense Hudson observes Zanchy Gerard Whitaker Chamier Ames Dr. Willeâ— do use it to which Daverant Trelcatius with other might be added The distinction is usual into Catholick and visible and in that sense a wicked man is no member of the Church Catholick as opposite to vibsile when yet he is a true Member of the Church universal as opposite to particular And therefore I say that a bad man is a true Member of the Church visible and I think I am not gainsayed by any of our Divines but seconded But though they may be true members of visible Churches yet perhaps Mr. Baxter hath a way to make them onely as woodden leggs respective to the true Church visible Churches with him being no true Churches but aequivocally so called owning that Charge of Bellarmines o Confessionistae Calvinus docent duas esse Ecclesias veram quae est Sanctorum fide lium Congregatio externam quae nomine tantum est Ecclesia in qua boni mali reperiuntur sed malos esse in Ecclesiâ non de Eclesiâ where he saith that the Confessionists and Calvin teach that there are two Churches A true one which is the Congregation of the holy and faithfull An outward one which is onely a Church in name in which good and bad are found but the bad are in the Church not of the Church But here he hath Amesius his adversary who bettter understood the mind of Protestant Writers and in this is rather to be believed He answers Tom. 2. lib. 2. de Eccles Cap. 1. p Calumnia est manifesta quod impingitur illis duarum Ecclesiarum Militantium fictio non distribuunt Ecclesiam miltantem in duas species sed duplicem respectum aut considerationem unius ejusdem Ecclesiae distinguunt ac proponunt unam quoad essentiam internam alteram quoad modum existendi ex ternum This fiction of two Militant Churches which is put upon them is a manifest Calumny they do not divide the Church Militant into two Species but they distinguish and hold forth a double respect or consideration of one and the same Church One according to
but then it would have been as arrogant Sixthly That he make some provision for tender and scrupulous consciences that shall admit his principles 1. In taking in of members into Church-fellowship as it is called A man without grace in a visible Church according to him is as a wooden leg in the body how great a deformity this is and how great a trouble to have such instead of those that are of flesh and bone it is easy to judge and yet how many of these necessarily will and must be received 2. In baptisme of Infants To baptize an Infant is with him not onely to espouse but to solemnize a full and actual marriage with Christ Jesus and that in words not de futuro but de praesenti and what further glory then they may expect from his hand I scarce can tell An illustrious Prince will have none but of noble and Royal blood and Christ will have none to be thus in marriage relation given to him but the seed of regenerate and graciously qualified persons How shall I get intelligence that this or that infant is descended of such a race where shall I learn his or her pedigree that I may thus give to Christ Iesus And in case probabilities must lead us we have need of further help then yet we see to judge of such probability Must we find those qualifications in the man who himself is for Baptisme or his child that may move us to conclude that in all reason and possible apparance here is a child of God or an Infant of a regenerate person Or will it serve our turn and satisfie our consciences that we cannot certainly conclude the contrary If the first be required it will put all the Ministers of Christ hard to it and prove such a snare that I know not how they will extricate themselves If the latter be that which we must receive here is then a loose rule for to lead in so high proceedings For men will be so laxe in their own marriage choice as for to take any into that society if they be not able to conclude her a strumpet or desperately wicked we have hitherto believed that Jesus Christ is pleased to receive in a greater latitude into visible relation Seventhly I desire Mr. Baxter to tell us how he hath mended the matter and provided for the honour and lustre of the Christian name or made up at all that gappe of which he speaks He saies the Church is bound to baptize as largely as I say men have right to Baptisme I think here he will find little or no difference and when he refuses none that I receive and where I say they have right he saies we are bound to baptize without right how will this make Christianity to look with any better face how much will Worcestershire Congregations where this is received exceed other Congregations where unanimously it is denyed I would have him to reflect on his 18th Argument and see whether the force of it be not evidently as much against hinself as it is against me against whom it is brought It is thus framed That doctrine which makes it the regular way in Baptisme for all men to promise that which they can neither sincerely promise nor perform is unsound But such is Mr. Blakes Ergo. And after much work to explain himself it comes to this that unregenerate men cannot resolve or sincerely promise to love believe or obey and therefore upon that account are without right to baptisme Let it be taken into consideration that when I say these men that in their present state are thus unable to love believe and obey have notwithstanding right to Baptisme and he saies that this inability notwithstanding they ought to be baptized how is the matter mended If my Doctrine upon this account be unsound his doctrine and practice will be found unsound likwise Mr. Baxter saith Vocation which is effectual onely to bring men to an outward profession of faith is larger then election and makes men such whom we are bound to baptize Eighthly I shall desire some Scripture text or cogent reason to make it appear that we are bound to baptize those that in the sight of God have no right to Baptisme the command given will argue with me their right unlesse I hear an injunction from heaven that notwithstanding their want of right we are to baptize them Peter argues the right of those Acts 10.47 for their admission to Baptisme which had been more then needed in case without any such right the water in Baptisme might have been applied unto them and I marvel that Mr. Baxter should so tenaciously hold to Philips speech to the Eunuch If thou believest with all thy heart thou mayest seeing he believes as well as I that faith short of this which he saies these words necessarily imply might have admitted him and put a necessity on Philip to have baptized him though it would not have given him right to Baptisme His actual admission and not his right is there put to the question If these things be well considered Mr. Baxter may see cause to begin with a confutation of Mr. F. before he undertakes a defence and I suppose the Reader will see that he had small cause to censure my Arguments to be so dilute unlesse he himself had brought some of greater strength Lastly I would have Mr. Baxter seriously consider whether that which we have observed already out of him and might yet further be gathered may not make up a forcible Argument and conclusive of this title to Baptisme in those who yet rise not up to the Faith that is justifying when they are separate from Paganisme into fellowship with the visible Church as he asserts Saints Rest Part 4. Sect. 3. pag. 105. and with them their issue as he hath concluded from 1 Cor. 7.14 when they attain to graces real and true as we have seen from him I am sure the Apostle as hath been said Act. 10.47 argues from such qualifications to an interest in Baptisme when they have their interest in the Covenant of grace as a fruit of Christs death as he saith doubtlesse reprobates have Treatise of Infant-Baptisme pag. 224. when their Baptisme hath all that is essential to Gods sealing as he asserts it hath pag. 222. All of this laid together with more that may be taken up will in all indifferent Readers eyes conclude a title And further whether he have not spoken as much in plain words terminis terminantibus for the interest of unregenerate men or men of a meer visible profession in Baptisme let his words be considered Saints Rest Part 4. Sect. 3. pag. 104 105. Where giving holy and seasonable advice to beware the company of sensual and ungodly men he limits it with Cautions least it should be thought that he perswades as he rightly stiles it unto an ungodly separation he addes As I never found one word in Scripture where either Christ or his Apostles denyed admittance to
conditions of Gods Covenant or promise rather than of ours for our own promise is the first part of them and our performance of that promise but a secondary part Is not here a convincing reason Our own promise is the first part our performance the second part Ergo they are more properly the conditions of Gods Covenant then of ours I deny not the thing but wonder at the reason but speed it as it will I thence collect that promises and performances are distinct things and that is enough for me Our promising to God I am sure is our covenanting this then differs from Covenant-keeping or performance and is not to be confounded with it There followes For 2. Gods Covenant is a free gift of Christ and life to the World on condition of their acceptance This our Divines against the Papists and the doctrine of merit have fully proved That God doth freely give Christ to those that accept him I freely yield and that our Divines have fully proved it against Papists I confesse and that it must be asserted against Antinomians but what Divines have proved that Gods Covenant is his free gift of Christ and life to the world on condition that they will accept I know not It is the first time I think that ever I heard it This then is a full definition of a Covenant which I yet think comes short of it and if it be a truth it well serves my purpose many a Covenant is made and conditions never performed After his expression of himself about the modification of our acceptance of Christ by faith he addes Our acceptance or consent is our Covenanting and our Faith So that our Covenanting with Christ and our Faith is the same thing that is our accepting an offered Saviour on his terms or a consent that he be ours and we his on his termes And who knowes not that this Faith or Covenanting or consent is the condition by us to be performed that we may have right to Christ and life offered I do know the latter and therefore upon that account as upon divers others I deny the former I know that justifying faith is the condition by us to be performed and I as well know that it is not our covenanting but our making good our Covenant That Faith by which the Romans stood in Covenant with God was such a faith that the whole visible Church of the Gentiles had and the Jewes both Rom. 11. But this was not a justifying faith but short of it To make justifying faith and Covenanting Synonyma is an error I am confident of what size I leave to others to determine If they were both one Scripture would promiscuously speak of them but we find that it still distinguisheth them and gives us clearly to understand that the greatest part of Covenanters are short of Faith that is saving and justifying Ordinances in which the Covenant of grace is dispensed and which speak all those that entertain them to be in Covenant are granted of God to men short of justifying faith as their proper inheritance Rom. 3.1 Deut. 33.4 Titles implying a Covenant-state as I have abundantly shewed are given of God to them that are short of this faith viz. Christian Disciple Saint Believer Called Brethren God imposes Covenant-conditions makes promise of Covenant-blessings upon these imposed conditions to those that are short of Faith that justifieth These therefore are in Covenant Though I hear neither of Scripture nor argument nor any thing else but bare words in two or three Paradoxes for my conviction yet by a similitude I shall understand that our own Covenant-act is the primary condition of Gods Covenant In his Aphorismes he sayes It may seem strange but now a similitude shall render it familiar If a King saith he will offer his Son in marriage to a condemned woman and a beggar on condition that she will but have him that is consent and so covenant and marry him here her covenanting consenting or marrying of him is the performance of the condition on her part for obtaining her first right in him and his but for the continuance of her right is further requisite If we had had either Scripture or argument to have given us a first light then a Simile might have served for somewhat and come in as a garnish but being served in alone it may speak the Authors thoughts but never settle any in the truth And I shall leave it to the Reader to judge whether the edge of it may not easily be turned against himself and whether when it is brought home it will not prove destructive to his own opinion I must therefore tell the Reader that our relation to Christ whilest on earth is more frequently expressed in Scriptures by espousals then marriages as we may see through the book of Canticles and Hos 2.14 2 Cor. 11.2 and that there is ordinarily a relation of men to God preceding faith that justifies Now Mr. Baxter is not so ill read in the Civill Law but that he knowes that there are sponsalia de futuro and sponsalia de praesenti Those God is pleased to take for his people that are his onely in the first relation and to honour them with priviledges to bring them on to the second Whereas he sayes Our Covenant principally is to receive nor is it onely de futuro but de praesenti I may answer first If our Covenant be to receive then it doth precede this receiving and secondly if he mean that it is our duty to receive Christ in present and not to delay the least moment of time I shall readily yield but in case he say that present profession and engagement to receive gives a people no title to any Covenant-relation before Christ be actually and savingly received I may well ask what we are to say to the whole body of Old Testament-Scriptures were not all Israel in Covenant were they not all visibly the people of the Lord are they not owned of God for such when they were at the worst and lowest How many thousands of Scripture-Texts may be brought to evince it Had they called themselves so and valued themselves as such on this account to be a people nigh unto the Lord and no people so nigh it might have been said to be their own vapour but when God gives them that testimony of honour and hath never done with it sure he would have us to believe it There is a first right therefore before that right in the similitude contended for and that is no other but a right of Covenant to be without God and without hope is the case of a meer heathen uncircumcised in the flesh Eph. 2.11 The state of visible relation is one step nearer than aliens from the Common-wealth of Israel do enjoy and yet too short of a state of salvation Mr. Baxter concludes By this time I leave it to the Reader to judge who it is that introduceth confusion about the Covenant and whether it be
plain in the whole visible Nation of the Jewes as appeares Deut. 4.7 Psal 147.19 20. 148.14 Those therefore that are short of justifying faith have right in the sight of God to Admission to this nearer relation Arg. 3 3. Those that God ordinarily calls his People and ownes as his openly avouching himself to be their God have right in the sight of God to the Signs and Cognisance of his people and are to have admission into the Society and fellowship of his people This is plain If God in Covenant will own Servants then his stewards may open the door to them if he will own sheep his servants doubtlesse may mark them But God owns all in visible Communion though short of faith that is justifying as his people and openly avouches himself to be their God as in abundant places of Scripture is evident see Deut. 26.18 these have therefore right to the signs and Cognisances of his people to admission into the society and fellowship of his people Arg. 4 4. Those whom the Spirit of God ordinarily calls by the name of Circumcision they had right in Gods sight to Circumcision and those of like condition have like right to Baptisme This I think is clear The Spirit of God doth not misname doth not nickname nor ordinarily at least give equivocal names But men short of justifying faith are called by the Spirit of God by the name of Circumcision as needs no proof Christ was a Minister of the Circumcision Rom. 15.8 and he was sent to the lost sheep of the house of Israel Those then of a faith short of that which is justifying have right in the sight of God to Baptisme Arg. 5 5. Those that are the servants of God whom God owns as his servants have right in his sight to be received into his house and to be entitled to the priviledges of his Church This we think should not be denyed and that God will take it ill if any shall deny it But men short of that faith which justifies are owned of God as his servants as is clear Levit. 25.41 42. There every Israelite that was sold to any of the children of Israel and his children are called of God his servants and that as Israelites of which a great part were void of that faith which justifies Therefore those that are short of faith which justifies have right in the sight of God to be thus received This argument me thinks might be of force with Mr. Baxter when he had urged it for proof that infants are servants and ought to be baptized he adds pag. 18. Is not here then direction enough to help us to judge of the mind of God whether infants are his Disciples and servants or no Doth not God call them his servants himself What more should a man expect to warrant him to do so Men call for plain Scripture and when they have it they will not receive it so hard it is to informe a forestalled mind If God took such care upon that account that they should not be held in bondage under any of his people he takes like care that they should not be kept from the society of his people 6. Those that bring forth children to God have a right in Arg. 6 the sight of God to be of his houshold and to be taken into it This is plain especially to those that know the law of servants in families that all their children in right were the Masters and had their relation to him But those that are short of justifying faith bring forth children to God Ezek. 16.20 21. 7. Children of the Kingdom of God or those that are subjects Arg. 7 of his Kingdom have right in the sight of God to be received into his Kingdom This Proposition Mr. Br. hath proved pag. 21. therefore I may save my pains But those that are short of faith that justifies are children or subjects of this Kingdom Matth. 8.12 The children of the Kingdom shall be cast out into outer darknesse Those therefore that are short of justifying faith have right in the sight of God to be thus received 8. The children of the Covenant have right in the sight of Arg. 8 God to the seal of the Covenant This is evident the seal is an affix to the Covenant where a Covenant is made and a seal appointed there it is not of right to be denyed But those that are short of faith that justifies are the children of the Covenant Act. 3.25 The Apostle speaking to the people of the Jewes saith Ye are the children of the Prophets and of the Covenant which God made with our fathers 9. Disciples of Christ have right in the sight of God to Baptisme Arg. 9 as appears in Christs Commission Matth. 28.19 But many are Disciples of Christ that are short of a faith that justifies Therefore those that are short of faith that justifies have right in the sight of God to Baptisme If all that I have said pag. 208. of the Treatise of the Covenant to prove this assumption be too weak as I think it is not Mr. Brs. proof pag. 21. of his Treatise hath sure strength sufficient there he proves that infants are Disciples because they are subjects of Christs Kingdom and what Kingdom he means he there explaines himself I speak not here saith he of his Kingdom in the largest sense as it containeth all the world nor yet in the strictest as it containeth only his Elect But in the middle sense as it containeth the Church visible as it is most commonly used And therefore by the way not aequivocally used Those then of this middle posture non-Elect are Disciples Arg. 10 10. Christians have right in the sight of God to Baptisme This is Mr. Brs. proposition in the page before quoted and in reason is plain Christians must not be kept out of Christian fellowship This is Mr. Baxters likewise in the place quoted he makes Disciples Christians and subjects of Christs visible Kingdom to be one and the same Therefore those that are short of justifying faith have right in the sight of God to Baptisme If he object that that particle in the sight of God is an addition they have no such right being but aequivocal Christians yet as is the Christian with him so is the Church or Kingdom as aequivocal Christians they may have right to an aequivocal Church or Kingdom Arg. 11 11. All that ought to be admitted visible Church members ought to be admitted in the right of God to Baptisme This none can question unlesse they charge it as Tautological and it is Mr. Brs. pag. 23. and the medium of that argument which he makes the chief of all he useth But those that are short of justifying faith are members of the Church visible Ergo those that are short of justifying faith are to be admitted to Baptisme The assumption is his likewise where he distinguisheth the visible Kingdom from the Elect and no man can deny it that grants the
regenerate or unregenerate which is an undiscernable work and accordingly to admit or refuse SECT XIII Proposition 11. The Lords Supper with the Word as an appendant to it may be serviceable to bring a man of Covenant interest up to the terms of the Covenant THere is nothing hinders but that the Lords Supper with the Word as an appendant to it may be serviceable to bring up those of Covenant interest to the terms and propositions of the Covenant may serve to work a man of profession of faith unto faith saving and justifying a man in name the Lords to turn unfeignedly and sincerely to the Lord. This I shall endeavour by Arguments to confirm First Men of that interest that baptisme receives as the intention of the work in order to salvation these the Lords Supper serves to carry on by sanctification to salvation as the end of the work likewise But Baptisme receives men of visible profession onely and visible interest as the intention of the work into the visible Church in order to salvation Therefore the Lords Supper carries on these by sanctification as the intention of the work to salvation The Proposition cannot be denyed unlesse we will without reason bring in that vast difference between these two outward vâ—â—â—ble Ordinances both intrusted in the hands of man as that the one shall be of that latitude to receive men of visible interest and the other restrained to invisible members The one according to the mind of God shall let many into the Church for salvation the other shall be in capacity to nourish and bring on very few The Assumption cannot be denyed That Baptisme receives men of visible profession and visible interest in order to salvation and hath been abundantly proved we baptize infants upon the bare account of Covenant-holiness which is onely a visible interest men of years were baptized and by just warrant yet may in case not baptized upon a visible profession The conclusion then followes that the Lords Supper carries on those as the intention of the work that Baptisme receives to salvation Secondly If it be the mind of God in the Gospel revealed that men of visible interest having not yet attained to the grace of sanctification should have admittance to the Lords Table then it must needs follow that it serves as an instrument with the Word to raise them up by faith and sanctification to salvation But it is the mind of God in the Gospell revealed that men of visible interest having not yet reached unto sanctification should have admittance to the Lords Supper The Lords Supper then serves to raise up men of visible interest by faith and sanctification for salvation The Proposition is clear unlesse we will make mens admission most mens admission meerly vain having no power nor any capacity to advance their happinesse but being wholly in a tendency to increase their judgement Whatsoever the secret will of God to us unknown is that in the event it shall prove yet the work it self must have a tendency and power respective to those for whom it is appointed for edification not for destruction The Assumption is evident that those of visible interest having not attained sanctification according to the mind of God revealed in his Word should have admittance by the barres that are assigned for mens exclusion The alone barres that are ordinarily assigned to hold men in Covenant-interest off from the Lords Table are ignorance Error and Scandal But many that cannot be charged with ignorance error or scandall are yet short of sanctification Many short of sanctification then have no barre to their admission Either visible interest with capacity to improve it or saving interest in the Covenant must be the rule for admission But saving interest in â—he Covenant cannot then to use Mr Cobbets words Vindication pag. 54. it would either necessitate Ministers to come under guilt of sin or anomie breach of rule or for avoiding of that which they must needs do with such breach of rule never to administer any Church ordinances since they sometimes shall break that rule in administring it to hypocrites and albeit they do sometimes administer them to elect ones yet not being able to know that secret infallibly they observe not the rule in faith but doubtingly and so can have little comfort of any such of their administrations If any reply that saving interest in the Covenant is the rule but we are not tied infallibly to come up to the rule but as farre as our charity can judge men to be in grace we must admit them to this seal of grace To this I have several things to reply 1. God never puts mens charity to this work as respective to admission to ordinances to judge whether in grace or not whether regenerate or in unregeneration And indeed charity which is assigned by some to that place is most unfit to judge A Judge or Umpire in a businesse must be impartial and have nothing to byasse him on any hand But charity would be ready to cover a multitude of sins which is no blemish of the grace but a demonstration that this is none of its office If then man must judge as he is most unmeet his reason and not his love must take the chair for it and go as high as conjecture can reach 2. If charity or reason thus set up mistake then the rule is broke which though these will say is not the admitters sin seeing the thing is not so scibile or of possibility to be known and by the way we observe that he is therefore no competent Judge yet a seal is by this meanes put to a blank which is no small prophanation and the ordinance administred solely and necessarily for the receivers judgement 3. Though we infallibly know a mans unsanctified condition and were able to charge it yet whilest it is not open and breakes not into scandal we cannot upon this account as is confest exclude him from the Sacrament That Judas received the Sacrament of the Lords Supper most of the Ancient held as Maldonate on Matth. 7.6 observes we have large lists brought to our hands of names that go that way The greater part of late Writers are of the same mind Ravanellus as the last man in verb. Sacrament is peremptory in it and there concludes also the interest of all in Covenant yet Judas was known to Christ to be a thief a Devil and yet he receives him Christ had doubtlesse power vested in him for his exclusion The non-suspition of the Apostles nor the close carriage of his treachery could not then have excusâ—d his receiving in case it had not been the mind of God that a man of visible interest though unsanctified might be admitted And to say that Christ acted here as a Minister and it was not fit that he should be both Judge and witnesse though it be a truth yet it serves not to take off the Argument Had it not been the mind of God that
whatsoever is charged but enquire further what they deliver of the efficacy of it Thomas Aquinas Part 3. quaest 73. art 3. putting differences between Baptisme and the Lords Supper assignes this for one Baptisme is the beginning of spiritual life and the entrance of the Sacraments The Eucharist is the consummation of spiritual life and the end of all Sacraments And further The receiving of Baptisme is necessary to begin spiritual life The receiving of the Eucharist is necessary for the consummation of it The Councell of Florence quoted by Suarez disput 7. Quaest 62. saith By Baptisme we are spiritually born again and are nourished by the Divine Alimony of the Eucharist Suarez disput 63. Quaest 79. laies down this conclusion This Sacrament is not instituted per se to conferre the first grace and confirmes it by multiplicity of Authors and the Churches custome who never used to give the Sacrament unlesse it be to those whom she believes to be cleansed from sin by Baptisme or penance And thus argues it by reason The Sacrament saith he doth not suppose the effect that it serves to work but this Sacrament doth suppose the man to be just that receives it 2. Meat saith he is not ordayned of it self to quicken or raise the dead but to nourish or strengthen a man already alive But this Sacrament is instituted as meat and drink And though he after affirmes that this Sacrament sometimes and as by accident conferres the first grace which according to his principles he hath much a do to make out yet he acknowledges that many and grave Divines held the contrary quoting Gabriel Alensis Bonaventure and Major And their distinction is well enough known That as a Sacrifice offered it takes away sin but as a Sacrament received it onely nourishes and increases spiritual life By all which it appeares how farre those of that part are from assent to this position and no marvell when they will hold their communicants in that ignorance as to look after no more then consecration to inquire nothing into the institution The way of the Sacraments work as a visible Word as a demonstrative sign in the aggravation of sin and tender of pardon is to them a mystery As for the other part of the charge Nor oppose the unanimous judgement of Protestant Writers which is the opposition of the unanimous judgement of Protestant Authors I know many are produced speaking of the Sacraments as no causes of spiritual life or vessels to convey it but as seales and testimonies of Gods good will towards us To which I fully subscribe as after shall God willing appear But how farre most of them come short when they are throughly examined of that position which is laid down as their opinion That they are appointed to seal unto a man that saving interest in Christ and the Covenant of grace that he hath already may easily be demonstrated First That position hath that confusion in it that many of them will not own and is inconsistent almost with all their principles This makes interest in the Covenant of grace and interest in Christ which is understood of interest as a lively member the same when it is well known that they make Covenant-interest farre more large then interest in Christ see Mr. Cobbet in his Vindication pag. 48. quoting not alone Tertullian Cyprian Gregory Nazianzen Jerome Austin among the Ancient but also Amesius Chamier Luther Calvin Beza Pareus Peter Martyr Bucer Melanchton Mr. Philpot for this latitude of the Covenant Pareus who is not looked upon as any dissenting man from the rest of his brethren speaks fully When it was objected that all Israel was not in Covenant with God nor all the infants of Christians because some among them were and are reprobates he answeres To be in Covenant or to have interest in it is taken two waies either according to the right of Covenant or the benefit of it He is in Covenant that either obtaines the benefits of the Covenant which are pardon of sin Adoption regeneration salvation or which hath onely the right or outward symbole of the Covenant He applies his distinction that that proposition That no reprobate is in Covenant with God is onely true of the benefits of the Covenant which heretofore were and still are peculiar to the Elect but being understood of the right and outward symbole of the Covenant it is to be denyed for that indifferently belongs to all that are born in the Church among which many are reprobates as the event doth demonstrate neither is it lawful for the Church to exclude any that by their own impiety do not exclude themselves which Israelites in times past did and Apostatizing Christians now do to their greater damnation whether they be of those that by a true faith receive the benefits of the Covenant or whether they be those that remain hypocrites All of his practice must necessarily be of his judgement unless we believe that their practice militates against their principles And that this is the practise of the reformed Churches in general needs not to be shewn Secondly They cannot then baptize any upon the account of Covenant-holinesse but onely holinesse of regeneration This is plain If the right be theirs alone that have their interest as in Covenant so also in Christ onely these must be baptized or else we must baptize without right And that they do not onely baptize but dispute for Baptisme upon a bare Covenant-interest without any further title is manifest Thirdly This stands not with that which they hold concerning the way of the Sacraments sealing which according to them can be no evidence that he does believe as some assert evidences of faith must be in the soul and not in the Sacrament neither doth it absolutely make up to the soul the benefit of the Covenant then no man without infallible revelation such as it seems Ananias had concerning Paul could administer it It seals the benefits of the Covenant upon Gods terms and propositions which when the soul makes good there is Gods seal for performance That this is the judgement of Protestant Divines I have elsewhere declared Treatise of the Covenant pag. 35 36. so that their Doctrine of the Sacraments doth not oppose the position delivered Hitherto I have considered some generall charges against this position now I must look into some Arguments in form produced against it Several particular arguments answered First Sacraments say some are signes as appears in their definition and not causes of what they signifie signes declaring and shewing that we have Faith in Christ remission of sin by him and union with him To let that slip passe making them no causes because they are signes as though no signe were a cause of the thing signified This to me is as strange as new that Sacramental signes declare and shew that we have faith and remission of sins The Sacrament now in question is a signe of the body and blood of Christ
Page 111 Over much rigour in admission to Baptisme hinders the progress of the Gospell Page 112 The admission of some to Baptisme in prudence may be delayed Page 113 Papists expect not grace for but a convenient disposition to grace in the person to be Baptized Page 111 The restraint of right to Baptisme a breach in the Church of Christ Page 181 Baptisme a leading Church-privilege Page 161 In what sense Baptisme works what it figures Page 383 Babtisme engages to the first work of regeneration Page 369 The Bloud and Spirit of Christ are not alwayes applyed in it Page 381 Dangers attending the restraint of Baptisme to the regenerate Page 551 Baptized A man unbaptized is bound to believe in Jesus Christ for justification Page 144 The Author vindicated from a supposed assertion of the contrary ibid. Titles given by the Apostle to Baptized persons do not argue they were alwayes answered with inherent grace Page 149 Vpon what grounds Simon Magus was Baptized Page 160 c. Believers A title in Scripture not proper to the justifyed Believing What ordinarily meant by believing in the History of the Acts. Page 177 The distinction of believing Christ and believing in Christ groundless ibid. Bloud Faith in the bloud of Christ onely justifies Page 766 This assertion quit from danger Page 582 Bloud and Spirit may be distinguished but must not be divided Page 367 C. Call AN outward call asserted Page 169 Calvin Vindicated Page 118. 550 Catholick And universall in Authors use of them distinguished Page 155 Chemnitins His testimony for the instrumentality of the word and faith in justification Page 490 See Antiquity Christ The Covenant of works was without reference to Christ as Mediator Page 10 Whether the Covenant of works be made null or repealed by Christ Page 19 Faith in his bloud onely justifies Page 566 Faith hath respect to whole Christ to every part and piece of his Mediatorship Page 562 Interest in him interests us in all other privileges Page 458 Scripture speaks of receiving Christ and not of the Species of Christ onely Page 459 The healing of our nature and the removall of our guilt is his work Page 366 Faiths instrumentality in receiviug Christ being granted it 's instrumentality in justification cannot be denyed Page 441 Communication of titles between Christ and his Church Page 448. 449 Christians Vnregenerates are reall and not equivocall members of visible Churches Page 153 Humane authority vouched for it ibid. c. Christian a title in Scripture not proper to the justified Page 149 Church-Membership What gives right to it Page 201 102 Circumcision How Infants were saved before Circumcision Page 26 27 28 Severall propositions for clearing of the truth Page 24 Circumcision and Baptisme engaged to the first work of regeneration Page 369 The right of Circumcision implyed the propagation of corruption Page 368 Circumcision was no earnall badge Page 425 Cloud Whether two or onely one Cloud with Israel in the wilderness Page 521 No ordinary one but supernaturall Page 522 The motion of it guided by an Angell ibid. The form of it in appearance as a pillar ib. The use of it twofold As Israels guide Page 522 As Israels guard ibid. It was of the nature of a Sacrament Page 525 No standing Sacrament Page 526 Communicants The Lords Supper must be administred for their edification Page 199 Communication Of titles between Christ and his Church Page 448 Conclusions Desperate conclusions often inferred from right principles Page 579 Condition The great condition to which Baptisme engages is not a prerequisite to the essence and being of Baptisme Page 143 44 The Authors meaning cleered Page 145 In what sense faith is the condition of the promise of remission of sin Page 171 Actuall existence not necessary to the being of conditions in a Covenant Page 462 One and the same thing is not the condition of both parties in a Covenant Page 632 Confirmation Preferred by the Church of Rome before Baptisme Page 528 Perfects what Baptisme begins ibid. The matter of it Page 529 The form Page 529 The fruit Minister Ceremonies at consecration at administration Page 529 Arguments evincing it to be no Sacrament Page 530 The Apostles imposition of hands no proof of it Page 530 The ancient use of it degenerated Page 531 Consecration Respects not elements but participants Page 58 Whether the word which gives being to Sacraments be Consecratorium or Concionatorium ibid. Contradiction The Author acquit from any Page 447 Conversion The Lords Supper with the word as an Appendant to it may be serviceable towards Conversion Page 200 Arguments evincing it Page 200 201 c. Whether the Lords Supper may be stiled a Converting Ordinance Page 211 Explicatory propositions ibid. c. The Lords Supper doth not necessarily suppose a through conversion Page 217 Covenant Law and Covenant are not to be confounded Page 598 Keeping Covenant failing in Covenant and forfeiture of it to be distinguished Page 392 The Covenant falling Sacraments annexed fall with it Page 18 c. Where God denies his Covenant there the seal must not be granted Page 20 The Covenant people of God the adaequate subject of Sacraments Page 74 All relation to God in tendency to salvation is founded in the Covenant ibid. Interest in Sacraments is upon the account of the Covenant Page 75 c. God enters a Covenant with his people exactly and properly so called Page 79 The word Covenant asserted ibid. The thing it self asserted Page 80 in the essentials of it Page 80 81 in the solemnities Page 81 Arguments evincing a Covenant between God and man in its proper nature Page 82 Covenant and seal are commensurate Page 120 Covenant outward and inward This distinction examined Page 83 The Author vindicated in it Page 124 The outward Covenant is most properly a Covenant Page 83 c. To it belongs the definition of a Covenant ibid. It usually bears the name in Scripture Page 84 Men enjoy privileges of Ordinances and interest in Sacraments upon account of the outward Covenant Page 86 Scripture characters of men in Covenant Page 115 Covenant God Gods Covenant with his people not equivocall Page 80 Men of a visible profession timely and really not equivocally in Covenant with God Page 128 Covenant of works Passe between God and man in an immediate way without any reference to Christ as Mediatour Page 10 11 Whether this Covenant be made null or repealed by Christ Page 19 Covenant of Grace Righteousness of faith the great promise of it Page 414 Duty and condition in it are one and the same Page 641 643 It requires and accepts sincerity Page 637 Arguments evincing it vindicated Page 639 Mr. Cramdons Arguments against Mr. Br. herein answered Page 645 Covenant absolute Conditionall Arguments offered against an absolute Covenant Page 626 Faith and Repentance are mans conditions not Gods in the proper conditionall Covenant Page 626 Covenant Old and New Sacraments under the old and new Covenant one and 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
by his people on earth Concerning which I shall deliver my thoughts in several propositions God had his Church and people in that juncture of time First That God had his Church and People with a way of worship pleasing to and accepted by himself in those times This evidently appears out of the History Abell Henoch Noah Melchizedeck who without all doubt lived in those times and Job as it is commonly received spake so much and the Apostles Comment or observation of those times Heb. 11. makes it more evident Abell offered to God a more excellent gift then Cain and obtained witnesse that he was righteous Heb. 11.4 They both made Visible profession of the same God and both sacrificed to God and God put a difference between their gifts An embleme of the Church in all succeeding ages which is that great house where are vessels of honour and dishonour By faith Henoch was translated that he should not see death and was not found because God had translated him for before his translation he had this testimony that he pleased God Heb. 11.5 and as he affirms that it was by faith that be was thus translated so he proves it he had this testimony that he pleased God But without faith it is impossiblc to please him vers 6. Noah became heir of the righteousnesse by faith vers 7. God had his worship then as appears by Abells and Noahs sacrifice and in Melchizedeks function Gen. 14.18 Who was a Priest of the most high God taken from among men and ordained for men in things appertaining to God that he might both offer gifts and sacrifices Heb. 5.1 The Woman had all that time her seed and the Serpent his who kept up their mutuall enmity as Cain and Abell Noah and the men of the world Lot and the men of Sodom do give witness God had a people of Covenant-holiness those Sons of God that saw thc daughters of men that they were fair and took of them wives of all which they chose Gen. 6.1 He had a people truly holy Lot had that Epithete of just 2 Pet. 2.7 the name of a righteous man Noah had that witness of God that he saw him righteous Gen. 7.1 and of Abel the Apostle saitb that his works were righteous Secondly Scripture makes no mention of any Sacraments of Sacramental signs in that â—ime We read not of any Sacrament appointed of God for these times nor of any Divine Ordinance or sign that comes up to the nature of a Sacrament Those that may be instanced in with most colour are 1. That of sacrifice both before and after the floud and that of the Rain-bow immediately upon the floud That of sacrifice comes more near up to the nature of a Sacrament then that of the Bowe But how both come short of the nature of a Sacrament in the sense generally received and now to be spoken to I shall God willing in a more fit place make known Thirdly Sacraments in substance of the same naâ—ure with the Covenant If there were any Sacraments in those dayes appointed of God for his people in Covenant they must be of the same nature as to the substance of them and thing signified by them with those under the Law and now in the dayes of the Gospel There was one common salvation ours and theirs one and the same Saviour theirs and ours we and they were under the same promises Their Sacraments then must seal these promises Noah was an heir of righteousness of faith These supposed Sacraments could then signe and seal no other thing then that righteousness Fourthly Though we do not rest upon that argument à non dici ad non esse Scripture silence a most probable argument that in those times there was no Sacrament because we read of no Sacarments in those dayes to conclude that there was none then appointed or in use yet we may conclude that it is an high presumption in any in this last age of the world to undertake to assert any Sacraments in those times This were indeed contrary to that which the Apostle warns to presume above that which was written 1 Cor. 4.6 Where Scripture is silent how dare we speak Scripture silence affords an argument of far greater probability for the negative that in those times there was no Sacrament in use then all the imaginary conceits which men can invent or find For the affirmative that there were Sacraments then appointed The old Rabbines had their traditions concerning Gods transactions with his people in that age Weemse in his Divine exercitations Exer. 16. pag. 61. tells us that the Hebrews say that before the Law was written God gave to Moses seven Precepts which he delivered by tradition to his posterity after him These they call the traditions of their fathers which he there reckons up but not any one concerning Sacraments It is then sure a vain labour for us at such a distance to have any thoughts of finding them out Many Jesuites bestirre their wits to conclude Sacraments in those times To save labour of further search for that which is of no greater necessity the Reader may find much of what they have said in Chamier de Sacramentis in genere lib. 1. cap. 8. which Chapter he entitles De Sacramentis in lege naturae Suavez will by all means conclude that there was then some Sacrament for the remedy of Original sin grounding himself on this which he puts into his margin Pag. 40. Colume 2. b Divinae providentiae est omni aetati providere That Divine providence is to take care of all ages taking it fot granted that providence is defective if a standing Sacrament in any age of the Church be wanting and that there is no way in Divine providence to save an infant from Original sin but the actual application of a Sacramental sign Election cannot obtain it nor Regeneration nor Justification by the Spirit and blood of Christ effect it without a Sacrament to make application of it The Jesuit might know and if Divines on our part might be heard they would make known that Sacraments are not the remedy against Original sin but Christ and the righteousness of faith in Christ which is the thing signified and sealed in the Sacrament and the people of God enjoying means in those times to attaine this righteousness Heb. 11.7 they were not without a remedy Himself ingenuously confesses there is nothing in Scripture respective to those times nor in tradition of any such Sacramental remedy nor do any of the Fathers as he saith mention it before Austin And Austin as he also acknowledges speaks of it doubtingly what he speaks by way of conjecture is not consistent as he observes with his own doctrine elsewhere In which the modesty of that Father is farre to be preferred before the Jesuites boldness in it who concludes there was such a Sacramental remedy though not instituted of God but left to the Parents liberty
to make use of some one according to their own will when this assertion of his is as inconsistent with his own doctrine as Austins can be that upon a manifold account as might be shewen 1. He scarce knowes how to make it out that Circumcision was any remedy at all against Original sin seeing that Sacrament did not conferre grace by the work done but by the merit or disposition of the doer which is not found in infants 2. He himself confesses that many infants dye in their mothers wombe and yet have no remedy provided either in the law of nature or the old Law or Law of grace that is neither before the Law under the Law or in Gospel-times 3. Water is not alwayes at hand as he not absurdly hints though a Minister with them is scarce wanting who set up Midwives for the work and then the infant dyes remedilesse All this he thinks to help with a distinction c Quanquam enim non de singulis in particulari provideret ut eis efficaciter applicaretur romedium generaliter omnibus provisum tamen quantum in ipso est omnibus providet Though saith he God hath not provided for each one in particular that the remedy provided in general for all should be applyed to them yet he hath provided such a remedy as far as in him lyes But foreseeing that there would be some impediment to hinder the application of this Sacramental remedy to some this he permits This is a speech beseeming a Jesuit that God provided quantum in se a remedy as though it had been above him to have avoyded these impediments If the Jesuites position must stand that God is so tyed up with these limits that he cannot take away Original sin from infants without application of somewhat that is sensible He could have made such provision as he forbade Sampsons mother whilest with child the drinking of wine or strong drink or eating any unclean thing and that respective to the infant because he should be a Nazarite to God from the wombe to the day of his death Judg. 13.7 so he could have enjoyned the mother to have taken that which might through grace annext have had that efficacy in the infant in the wombe to take away Original sin as they conceive water hath on an infant new-born yea God is so far from doing what in him lyes respective to many infants for provision of a remedy of this nature that he orders that such a supposed remedy shall not be applyed He with much ado makes Circumcision a remedy to deliver from Original sin Pag. 51. Yet God took order in his Law that it should not be administred before the eighth day and in that interim between the birth and the eighth day it must needs be that many dyed and so by the law of Heaven they were debarred of a remedy through grace provided But here he is opposed by divers of his own party who hold that the faith of the Parent is sufficient to take away Original sin from the infant for which opinion he quotes Bonaventure Dist 1. Art 2. Quest 2. Rich. art 1. 5. 9. 1. 2. And Chamier lib. 1. cap. 8. de Sacramentis in genere Sect. 6. quotes also Vasquez for the same opinion These place merit in the Parents faith to work to the justification of the infant a merit not ex condiguo but ex congruo and for merit of this nature a faith informed void of Charity is sufficient say they Here our Author takes two exceptions against his friends 1. saith he d Sed hi authores in hoc falsum supponunt quia revera ad meritum de congruo non sufficit fides informis praesertim ad merendam alteri gratiam sanctitatem praeterea non satis explicant vim radicem hujus remedii quia ut esset infallibile quod necessarium est ut esset verum remedium non satis erat meritum de congruo quia non semper infallibiliter effectum habet sed necessaria erat divina promiscio hanc oportet ostendere They argue from a false ground for faith informed will not serve for this kind of merits especially to merit grace for another And secondly they do not as he saith sufficiently set forth the force and efficacy of this remedy To make it infallible as it must be if it be a true remedy merit de congruo is not sufficient seeing it hath not alwayes infallibly its effects But a Divine promise is necessary and this promise saith he they ought to shew that maintain it So that one part gives too much to the application of a sensible sign to the infant and the other over much to the merit of the Parent Abuleusis on Matth. 25. Quest 677. comes nearer to Bonaventure Richard Vasquez then to Suarez holding that infants before Circumcision were delivered from Original sin in that they were born of believers not requiring as Rivet observes Exer. 88. in Genes any application of faith in the Parents to the infants in any Sacrament for that work who might be dead before the Sacrament was administred to them The same opinion is undertaken of late in behalf of the infants of Christians to prove the infallibility of their salvation whether dying before or after Baptisme I have enough on my hands already and am not willing to launch out into this controversie I onely say 1. I find infants of believers not onely of the faith of the Elect but of visible profession in Covenant the Scripture is cleare for a Covenant in this latitude 2. That salvation according to Scripture wayes is within the verge of the Covenant and doth not go beyond it The Scripture leaves men out of Covenant in an hopeless condition 3. As there is salvation for all sorts and degrees of persons of age in Covenant but not to be extended to all of those sorts and degrees to reach every individual person so in a parallell way we may think of infants I know no text giving us universal assurance of their happiness in case there were I suppose there were much mare cause for believers to begge of God their infants death then with David in prayer to seek their life there being full assurance of their happiness dying and so much fear of their condemnation living to see the temptations to which in their growth they are subject We find salvation entailed upon qualifications of grace but not upon any age or period of life 4. There is as much found in Scripture giving us hopes of the salvation of the infants of all in Covenant as to their infant-state as to the infants of those that are most exact in keeping of Covenant As much is said for the honour of infants of Parents of a faith barely dogmatical as of the infants of those that are actually in grace and justified by faith The infants of all such yea of the worst of such are the servants of God
Levit. 25.42 they are born unto God Ezek. 16.20 they are the children of God Ezek. 16.21 they are holy Rom. 11.16 1 Cor. 7.14 Either then we must carry it out to all the infants of the visible Church or else we cannot assure it to the infants of invisible members And therefore the Schoolemen afore mentioned justly ascribe as much to a faith informed as to that which is formed respective to the good of the issue of such believers 5. All that is spoken in Scripture of the blessedness of the seed of the righteous may as fairly be extended to them through the whole course of their lives as to the times of their infancy promises being not put with any such restraint as to have an end when their infancy is expired The most ample of promises which we find is in Esay 59.21 There it is promised that the Spirit shall not depart out of the mouth of thy seed or thy seeds seed but this rather belongs to them of years then of an infant-condition If it be said that many infants of the righteous persevere not but cast off the seed of grace received I answer the grace of perseverance is necessarily required to make blessed and blessedness is promised we know temporal blessings are made over by promise to the seed of such His seed shall be mighty upon earth wealth and riches shall be in his house Psal 112.2 3. Psal 37.25 26. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread He is ever merciful and lendeth and his seed is blessed The opposition that is found between the letter of promises of this nature and the event which the experience of every age observes hath wrought a great conflict in mens spirits how to reconcile them And this hath been the result of all that they are not to be understood without their due limits and several have been put I shall not stand to enter into the dispute onely I say experience doth as much oppose the literal meaning of true blessedness to all the seed of the righteous as of temporal prosperity one must therefore have its due limits as well as the other To wind up this whole discourse concerning Sacraments in that juncture of time God then had his Church in which there was salvation Henoch walked with God and yet without faith it was impossible to please God Heb. 11.6 Noah was an heir of the righteousness of faith Heb. 11.7 a righteousness in which the Apostle desired to be found for salvation Phil. 3.8 yet in all that juncture of time there was no written Word in which the succeeding ages have everlasting life Joh. 5.39 God had other wayes of discovery of himself to his people for life So the Church might answerably be without Sacraments howsoever we judge salvation to be thereby either conveyed or sealed God that tyes us to Ordinances is himself free and in what way he pleases may communicate blisse and give assurance of it The likest conjecture that we can make of Gods ordering by providence that in this juncture of time from the fall to the time of Abrahams call there should be no Sacrament nor any such supposed remedy known to acquit infants from Orinal sin is â—o declare the freedom of God that as he pleases to ordaine Sacramental signes so he is not tyed to them or his hands bound up by them but as he saved without Sacraments before the floud and after to the time of Abraham and infants under the Law dying before the eighth day so he still saves in the want though not in the sinful neglect much lesse in the contempt of these Ordinances CHAP. IV. Of the definition of a Sacrament THe next consideration of Sacraments in mans fallen condition is from Abraham unto Christ in the time of the dispensation of the Old Covenant In which those known Sacraments Circumcision and the Passeover were of force and given in charge of God to his people and together with those Sacraments extraordinary or such as come near up to the nature of Sacraments The Cloud the Red-Sea Manna and the Rock Sacraments under the old new Covenant of one and the same nature 1 Cor. 10.1 2 3 4. But intending to speak of Sacraments in general and there being no essential difference between the Sacraments under the Old and New Covenant One and the same definition containing whatsoever is essential to a Sacrament in any of them as many wayes might be made manifest Their names are promiscuously used the cloud that Israel was under and the sea that they passed through is called by the name of Baptisme 1 Cor. 10.2 and so also is Circumcision Collos 2.11 12. The thing signified and benefit received is in every one the same The Apostle comparing those that did eat of Manna and drank of the Rock in the Wilderness with believers in Gospel-times that partake of the Lords Supper saith They all ate the same spiritual meat and did all drink the same spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ 1 Corrinthians 10.3 4. And we may say the same of those that did eat of the Passeover As Christ was that bread that Manna did typifie Joh. 6.49.50 so it was he that was held out and his death shewed forth in the Passeover 1 Cor. 5.7 I shall therefore wave this different consideration of them and make it my businesse to enquire what a Sacramen is and to make discovery of the generall nature of it which in case out of Scripture I can reach that will serve for a bottome on which all that I intend to speak may be grounded Bellarmine spends a whole Chap. in enquiry whether a Sacrament can properly be defined quoting severall Schoolmen for the negative That it cannot be defined because a Sacrament is not one of it self but an aggregatum one by accident or at least not ens reale no real being and those things that are but one accidentally or not really are below a definition He quotes others in the affirmative Some that it may be defined imperfectly others that it admits of a perfect definition After a distinction laid down very little to the purpose one member of the distinction being by his own confession not considerable by Divines he concludes that a Sacrament morally considered as it ought to be considered by Divines may be defined having a reall being and according to its own way of being it is one Morall Philosophers define saith he a Kingdome a City a Family though they be not one physically but by aggregation so do Divines define a Church a Councell or Sacrament which are one in being no other way Suarez agrees with him Disput 1a. de Sacramentis Sect. 4 ta which Whitaker praelect de Sacr. pag. 4. acknowledges to be true A Sacrament may be defined So that he observes it is agreed that they may be defined and I
then a flower in the window within To see Baptisme and the Lords Supper acted in the highest way of decency and reverence may possesse with wonder but not at all edifie the ignorant beholder Here as almost every where we have those of the Church of Rome our adversaries And there hath been no small contest whether this word which gives being to Sacraments be Concionatorium or Consecratorium whether it be a word for communicants instruction or the elements consecration He that pleases may read Bellar. de Sacramentis in genere lib. 1. Cap. 19 20. Suarez de Sacramentis disput 2. quaest Sexages art 8. on the one part Chamier de Sacramentis in genere Cap. 15. Whitaker praelect de Sacram. Cap. 6. on the other part All of which was occasioned as Chamier observes by a speech of Calvin lib. 4. Institut Cap. 14. Sect. 4. who speaking to that common saying that a Sacrament doth consist of a word and outward signe saith h Verbum enim intelligere debemus non quod sine sensu fide insusurratum solo strepitu velut magica incantatione consecrandi elementi vim habeat Sed quod praedicatum intelligere nos faciat quid visibile signum sibi velit Quod ergo sub Papae Tyrannide factitatum est non caruit ingenti mysteriorum profanatione Putarunt enim satis esse si Sacerdos populo sine intelligentia obstupente consecrationis formulam obmurmuraret Imo id data opera caverunt ne quid doctrinae inde ad plebem proveniret om nia enim Latine pronunciarunt aput homines illiteratos Post ea eousque erupit Superstitio ut consecrationem non nisi rauco murmure quod a paucis exaudiretur rite peragi crederent We are to understand such a word that hath not power of consecration of the element barely with a noise whispered without sense or faith as by a magicall spell But such as being preached or published gives us to understand what the visible sign meanes Therefore that which is done saith he under the Tyranny of the Pope is not without a notable prophanation of the mysteries for they have thought it enough for the Priest to mutter the forme of consecration while the people stand amazed and without understanding yea they puposely provide that no help in knowledge should come to the people pronouncing all in Latine among illiterate men yea afterward superstition so farre prevailed that they beleeved consecration to be done aright when it was done with a low muttering sound which few could hear A notable character worthy of his penne setting out to the life their art to hold the world in blindnesse In stead of giving an account what hath been on both parts handled in this Controversy I shall lay down that which I will judge to be truth in severall propositions Explicatory Propositions A word of institution neâ—essary First That an institution from God and words from his mouth that hold out such an institution of every Sacrament is of absolute necessity even to the very being of a Sacrament It were a dumbe element and a superstitious Ceremonious observation without it if we can find no institution for water-Baptisme our men that stand for a pure spirit-Baptisme will have the upper hand in that particular But here our adversaries and we are at an agreement Consecration respects not the elements but participants Secondly That consecration if we may so call it that is used in the publique solemnization of any Sacrament is not in respect of the elements or outward signes themselves whose essence remaines entire and unchanged But it is for their sakes that use these signes and unto whom in their use onely they suffer a change from common to sacred And therefore being not for the elements Nam Catholici omnes docent verbum Sacramenti esse pauca quaedum verba â Deo praescripta quae super materiam a ministro pronuntianda sunt but for believers sakes a magical incantation is not of use but verbal instruction Therefore that of Bellarmine in the name of all the Catholicks as he calls them i That the word which makes a Sacrament is only a few words prescribed of God to be pronounced by the Priest over the matter of the Sacrament is not to be suffered Those words might as well be concealed as thus muttered the elements do not heare them neither do they suffer any change by them That speech of Austin we willingly grant that the word is added to the element and it is made a Sacrament But not with a Romish Glosse upon it that by the word there should be understood barely the uttering or as they would rather have it the muttering of a few words But the word of institution holding forth a Divine designation of it to that end and use which is not to be concealed from those for whose use it is ordained as though it did work by way of a secret change but in the plainest way to be made known to them So that those bare words in Baptisme I baptize thee in the Name of the Father c. are not that which makes it up into a Sacrament But the command of Jesus Christ by the application of water to baptize in that Name Neither is the uttering of those words This is my body This Cup in the New Testament is my blood sufficient but the whole series of the institution in the words and actions of Christ Jesus Thirdly For an orderly administration of the Sacrament Repetition and explanation of the words of institution singularly useful it is of singular use that the institution be repeated and that in Scripture-language which Bellarmine confesses we do alwayes in Baptisme and many of us at least out of 1 Cor. 11. at the Lords Supper and much for edification to have them briefly explained This addes authority and honour to the administration and the understanding of many deploredly ignorant is hereby benefited If Parents must teach their children when they saw the rite of the Passeover a reason of it Exod. 12. then much more should Ministers of the Gospel teach it their people Christians should act nothing in way of worship of God but they should see and know reason for their actings Fourthly It is not essential to a Sacrament A precise forme of wo ds not essentiall in a Sacrament that a precise forme of words be observed in the administration of it so that the being of a Sacrament is lost if a word be changed But it is sufficient that the summe and substance of the institution be held out and repeated and the signs accordingly in the administration applyed to the end for which they are ordained to illustrate and seal the thing signified to those that partake of it though a licentious freedom of variation of the words is to be avoyded so the sense and meaning of the institution may be if not lost yet at least obscured there being no secret force in
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
have challenged thousands of others But they feared that he onely pretended conversion upon a design to advance his way of persecution Let Mr. Cobbet from New England in this particular be heard who laies down this conclusion That the Church in dispensing an enjoyned initiatory seal of the Covenant of grace looketh into visibility of interest in the Covenant to guide her in the application thereof nor is the saving interest of the persons her rule by which she is to proceed There we find in the affirmative what that is that must lead viz. visibility of interest in the Covenant and in the negative what must not lead and that is saving interest in the Covenant And visibility of interest is certainly theirs who professe Christ engage for Christ and avouch themselves to be for him unlesse we will utterly confound Covenant entring and Covenant keeping which Scripture so carefully distinguishes I know Mr. Firmin in his reply to Mr. Caudry speaking of Scandalous persons Mr. F. appendix as to the admission of men of years examined pag. 4. saith According to our Congregational principles that which gives a man the first right to a Sacrament viz. his interest in the Covenant of the Gospel this man hath not for he doth visibly declare to the Churches that he hath no interest in the Covenant That interest in the Covenant of the Gospell gives a man the first right to a Sacrament we willingly imbrace but that censure of scandalous persons that they visibly declare to the Churches that they have no interest in the Covenant we must reject as evidently contrary to Scripture principles Israel of whom Moses gave that testimony that the Lord had not given them an heart to perceive and eyes to see or eares to hear speaking of the generality of them had some that might have been judged scandalous yet they all of them even then entred Covenant with God Captaines of their tribes Elders Officers even all the men of Israel from the hewer of wood to the drawer of water Deut. 29.10 11. Those that God owns as his people in Covenant and calls by the name of his people I shall take to have interest in the Covenant though thousands say the contrary But God ownes these as his people respective to Covenant interest they that did steal murder commit adultery sweare falsely burne incense to other gods and walk after other gods all men would judge to be scandalous yet such come and stand before the Lord in his house and professe themselves to be his people in Covenant and whether or no God doth not so esteem them let his own mouth speak Jer. 7.12 Chap. 6.26 Chap. 8.11 The Vineyard of the Lord consists of a people in visible Covenant yet with these we find not a few scandals and scandalous ones as Isay 5. is manifest see Hos 4.6 12. My people are destroyed for lack of knowledg my people aske counsel at their stockes and their staffe declareth unto them for the spirit of whoredome hath caused them to erre and they have gone a whoring from under their God Shall we say they were not Gods people or shall we say that these were no scandals to put all out of question the Apostle tells us Rom. 9.2 3. that interest in the Covenant pertaines to all Israel after the flesh neither is it any otherwise in Gospel times 1 Cor. 5.11 If any man that is called a brother be a fornicator or Covetous or an Idolater or a rayler or a drunkard or an extortioner c. he that is called a brother is visibly in Covenant but such a one we see may be scandalous The seven Golden Candlesticks are the seven Churches amidst which Christ walkes and whether there were not scandals among these read the Epistles to them If visible interest in Covenant give a first right then these undoubtedly may claime it their first right according to the forementioned principle is undoubted and for actuall admission as well as the first right to the Sacrament of initiation let the same Mr. Cobbet speak John Baptist did and lawfully might baptize those multitudes albeit in the general he knew that many yea most of them would prove false and frothy quoting Matth. 3.5 6 7 8 9 10 11 12. and afterward Albeit we may think in the general that to be sure in all visible Churches there will be some vessels of dishonour sometimes yet Ministers which are the Churches as well as Christs servants are not therefore to refuse to dispense Church ordinances since they are in the face of the Church such utensills as the Lord may have and hath need of Hence the Apostles which are extraordinary persons knew the guile of persons secret from the Church witnesse that act against Ananias and Sapphira Acts 5.1 c. yet in administring the Church seal of Baptisme they refused not Ananias and Sapphira no nor Simon Magnus Acts 8. Nor thousands of other of the Jewes amongst whom how many proved false Acts 2.41 and 4.1 2 3 4. compared 21.20 21 22 23 24 28 30 31 36. and 22.20 22 and 23.12 13. witnesse So that we see Scripture gives precedents if we judge them safe to follow of a very facile admission of those that professe and manifest their willingnesse to engage in Christian waies Mr. Firmin saies If a bare profession of faith in Christ be sufficicient to make a member of a Church then no person can be justly excommunicated out of a Church for the vilest sinnes or heresies provided he doth but hold this profession of his faith The consequence is cleere the person is the same now which he was when you took him into the Church To this I have answered pag. 449. The consequence is cleerly erroneous for he made a profession of his faith and not of his sin To this Mr. Firmin replyes Then it seemes the man must professe his sin with his own mouth as his faith though Mr. Blake knowes he is a ranter c. The members of the Church witnesse it yet because the mans own mouth doth not professe it you admit him I desire to know where witnesses were called in for this purpose to speake what they had to say against such and such a mans admission to Baptisme as now by an instrument affixt on the door of the publique place of meeting men are called to except in case they have any thing to speak against Ministers ordination Had Paul and Silas nothing against the Jaylour at Philippi who was so serviceable to those in power that he thrust them into the inward prison and made their feet fast in the stockes Acts 16.24 And wheras our author saies elsewhere that there was a legal work on his conscience so there is many a time on mariners in a sea storm which a calme will suddenly quiet Can he imagine that the lives of all the people even the Publicanes and harlots that John baptized Matth. 21.31 Luke 7.29 compared were so inoffensive that none could say
his reason seeing by baptisme grace is given If any one be rightly disposed to receive the effect of baptisme in the instant that he receives perfect Baptisme he shall receive grace therefore he receives the Sacrament with sufficient dignity and sanctity further adding Seeing this is a Sacrament of the dead grace is not praerequired for the receiving of it being ordained to confer grace that disposition is sufficient upon which the Sacrament confers such an effect Suarez in tertiam partem Thom. Tom. 3. Q. 68. Dis 24. art 4. Sec. 2. p. 250. Our opinion being otherwise of the work of baptisme it is otherwise concerning admission to baptisme when men are willing to be received into the number of Christians and will engage for Christian wayes which necessarily implies a profession of repentance of all unchristian practices we judge them to have right of admission Thirdly How far rules laid down by some Fathers and Councils for the way of discipline did exceed in rigour hath been the complaint of many not admitting those that had been overtaken by temptation to Church-fellowship notwithstanding any evidence of repentance till after many years space of humiliation In which time how much advantage might be given to Satan let men of experience judge Mr. F. himself dislikes their long deferring of their Catechumeni from baptisme and may not others have liberty to manifest their dislike as well as he Fourthly Let it be taken into due consideration whether such rigour in holding converts off so long a space and requiring such an height in preparatory graces were not a great remora to the progresse of the Gospel and gaining in men to Christian profession How speedy a progresse the Gospel made in the Apostles times we may see in the Acts of the Apostles and Ecclesiastical Story Dr. Andrewes in his Preface to his Work on the Commandements quotes a testimony of Egesippus That by the diligent instructing of the Church there was no known Common-Wealth of any part of the world inhabited but within 40 years after Christs Passion received a great shaking off of heathenish Religion But how slowly it proceeded after some time is over-plain May not the difference of their way that thus swerved from the Apostles and men in Apostolique times be assigned as a great reason We find them facile in admission but in the mean time exceeding plain in making known what was required of them in order to the end of their professed faith their everlasting salvation that were admitted Fifthly If it may be granted which according to Scripture rules can never be denied that men wrought off from Turcisme Paganisme Judaisme and brought to a profession of Christianity and a professed engagement to Christian wayes have their right and stand in title to baptisme If then upon observation of inconveniences arising as jealousies conceived that they may offer themselves out of design to work themselves into a fairer opportunity of persecution as was suspected in Paul the Church in Prudence for some space shall delay their admission I shall not contend Onely I assert their right and justifie their practice that proceed accordingly and unlesse some great cause appear to the Churches prejudice tendring themselves they are actually to be received A Digression for Vindication of Chap. 32. of the Treatise of the Covenant from Mr. Baxters Exceptions touching the Faith that entitles to Baptisme HEre I am put upon it to take into consideration The occasion of this Digression that which Learned Mr. Baxter in his Apology hath been pleased to oppose against me Though he be large I shall make it my businesse if it may be to be more brief I entitled the two and thirtieth Chapter of my Treatise of the Covenant in this manner A dogmatical Faith entitles to Baptisme being a Corollary naturally as I yet think inferred from the Doctrine that I had before delivered of the latitude of the Covenant explaining my self that I meant such a faith that assents to Gospel-truths though not affecting the heart to a full choyce of Christ and therefore short of that Faith which is justifying and saving ratifying it with several arguments In which I might well have thought that I should have found my ancient friend my Second rather then an Adversary considering what he had delivered pag. 224. of his Treatise of Infants Church-Membership This opinion Mr. Baxters concession that the Covenant of grace which Baptisme sealeth is onely to the Elect and is not conditional is one of the two master pillars in the Antinomian fabrick and afterwards If any shall think that this affirming that Christ hath brought the reprobate also into a Covenant of grace conditional be any part of the Arminian errors as the whole scope of Scriptures is against them so Mr. Blake hath said enough to satisfy He that will deny reprobates to be so farre within the Covenant of grace must not onely denye infant Baptisme but all Sacraments till he be able infallibly to discern a man to be Elect. I did never rise so high in words for my opinion as the Reader may here see my adversary hath done for me and I shall have more occasion to observe his concessions in this thing But how to reconcile all with that which pag 327. of the same Treatise he delivers I know not If men be taught once that it is a Faith short of justifying and saving faith which admitteth men to Baptisme as having true right in foro Dei it will make foul work in the Church This he asserts with five several arguments to which in the Chapter quoted I gave a brief answer not once naming the Author that if it might be such contests with a man that I so much honour might not have been observed and yet the truth not deserted Before he enters upon any refutation of my arguments or vindication of his own he is pleased to spend nine full pages to shew how farre he takes unregenerate men to be in Covenant and to discover as he saies my mind in this point Neere to the close of that discourse he saies that what I mean by Covenanting he despairs to know which surely will be the Readers wonder that knowes what he hath said pag. 224. before mentioned I speak impartially according to my judgement I think there is more true worth in those two or three leaves of Mr. Blakes book in opening of the Covenant then in all c. And as he despaires to know my meaning so I as much despair ever to make it known to him He quotes very many expressions of mine and knowes my meaning in none of them and some that I borrow from others as Dr. Preston and Pareus and he knowes neither my meaning nor theirs in them And in case I should make attempt if it might be to make it further clear he hath still an art to render it obscure He observes that I say that which I think all say that the accepting of the word preacht
seed The latter is an inherent quality infused by regeneration by which the man is brought into conformity with the Law of God The former according to them and him in that Treatise gives title to Baptisme even where the latter is wanting Those words therefore were more then needed If men be once taught that it is a faith short of that which is saving and justifying which admitteth to Baptisme seeing it is in reformed Churches generally and universally taught Mr. T. very well knowing as all do know that in these last ages it is a doctrine generally received and setting himself to oppose it saith that he can derive its pedigree no higher than Zwinglius but he hath heard of those that were Zwinglius his seniors to be of the same mind as the Reader may see in my answer to his letter The Jesuites generally charge it upon Calvin and Beza and those of that party and well they may as their opinion but not as their invention As to that charge they stand acquitted by their adversaries Suarez in Thom. part 3. tom 3. q. 69. art 8. dis 27. Sect. 1. speaking of this opinion saith It is ancienter then Calvin as appears by Waldens tom de Sacram. tit 3. cap. 53 54. yet Calvin saith he either encreased or revived it as appears by Ruardus Lindanus Prateolus and others This easily may be yielded and if Chamier may be heard all Protestants embraced it Mr. Baxter in the words before may see the opinion of that Divine whom he so deservedly magnifies Mr. Cobbet full against him notwithstanding he lives where the greatest strength of that party is that are his opposites Let the Reader observe his fourth conclusion pag. 52. The Church in dispensing an enjoyned initiatory seal of the Covenant of grace looketh unto visibility of interest in the Covenant to guide her in the application thereof nor is it the saving interest of the persons in view that is her rule by which she is therein to proceed And compare with it the close of his whole discourse upon it in these words And I the more wonder that any which confesse that it 's not to be denyed that God would have infants of believers in some sense to be accounted his to belong to his Church and family and not to the Devills as true in facie Ecclesiae visibilis c. yet do oppose us in this particular now in question If he please to peruse Pareus 1 Cor. 7.14 as he shall find Stapleton in objections there produced his friend so Pareus fully his adversary And I shall adde one testimony that carries many more in the belly of it in which the Reader may see that Dr. Ward in this thing now in agitation hath the generall vote of reformed Churches for him and against Mr. Baxter Apollonius speaking to the question Quaestio quarta An infantes quorum parentes proximi solenni Ecclesiastico foedere alicui particulari Ecclesiae sese non adjungunt in Ecclesia non sint baptizandi sed ut baptismi in capaces privilegiorum Ecclesiae expertes sint aestimandi Resp. Existimant Reformati quod federalis quaedam sanctitas qua jus habent illi qui hoc modo sancti sunt ad media salutis Sacramentum Baptismi qua ab Ethnicis Turcis similibusque aliis infidelibus separantur 1 Cor. 7.14 toti nationi seu populo communicetur cui Deus tabulas sui foederis ita impertit ut easdem suscipiant profiteantur quos ad statum visibilis Ecclesiae suae vocat ducit Rom. 11.16 17 18 19 20. Haec foederalis sanctitas transfertur ad posteros non per proximorum parentum sanctitatom inhaerentem qui sua fide vel infidelitate eam posteriis proximis vel tollerent vel stabilirent sed misericordi Dei voluntate qua foederis illius privilegia externa parentibus etiam remotioribus promissa extendit constanter impertit in multas generationes posteris fidem profitentibus etiam iis quorum parentes proximi impii in foedere Dei perfidi fuere Whether infants whose immediate parents do not joyn themselves by any solemn Ecclesiastical Covenant to any particular Church are not to be baptized in the Church but are to be esteemed incapable of Baptisme and void of Church priviledges answers the question in these words The reformed hold that a certain foederall holinesse whereby those that are in this manner holy have right to the means of salvation and whereby they are differenced from Heathens Turkes and other like infidels 1 Cor. 7.14 is communicated to the whole Nation or people to whom God do's so impart the tables of his Covenant that they receive and professe them whom he calls and brings to the state of his church visible Rom. 11.16 17 18 19 20. This foederall holinesse is transmitted to posterity saith he not by the inherent holinesse of immediate parents which either their faith or unbelief should take away or establish to their immediate posterity but by the good and gracious will of God whereby he extends and constantly bestowes the outward priviledges promised to more remote parents for many generations to posterity professing the faith even to those whose immediate parents have been found wicked and false in their Covenant quoting these texts Ps 106.35 36 44 45. Isa 63.10 11.51.1 2 3. Ezek. 20.8 And confirming this assertion with severall arguments the last of which is this c Quia adulti omnes in Novo Testamento à Johanne Baptista Apostolis sunt baptizati telonarii milites quicunque ex Judea circumjacentibus regionibus ad Baptismum devenerunt absque longiore examine si modo fidem profiterentur peccata confiterentur et si hypocritae genimina viperarum homines malae frugis iter eos essent proinde infantes eorum ad baptismum admittendi Causam hanc pro praxi Ecclesiarum Reformatarum multis disputat Cl. Walaeus in locis communibus operum in Folio pag 494 495. Because all of years in the New Testament were baptized by John Baptist and the Apostles as Publicanes Souldiers and whosoever out of Judea and the regions round about came to Baptisme wit hout any further tryal provided that they professed their faith and confessed their sins though there were many Hypocrites generations of vipers and men of dissolute courses amongst them and therefore saith he their infants are also to be admitted unto Baptisme adding that learned Walaeus largely defends this cause for the practice of reformed Churches in his Common places pag. 494 495. adding yet further d Rejicimus igitur Antitheses eorum qui denegant Baptismum filiis eorum qui impie vivunt vita sua improba efficatiam baptismi sui irritam erga se reddunt Hisce opponimus judicium Leydensium in Synopsi Theol. ubi sic disserunt disput 44. thes 50. We therefore reject the contrary opinion of those which deny Baptisme to the children of those who live wickedly and by
their wicked life render the efficacy of their baptisme to themselves as null and vain To those we oppose saith he the judgement of the professors of Leyden in their Synopsis of Divinity dis 44. thes 50. If the Reader please to consult this quotation from these Authors he shall see it very full to the purpose as also Walaeus in the place before mentioned So that Mr. Baxter may see that he hath not onely me to oppose together with the ashes of Dr. Ward whose memory yet is to be had in reverence but ancient Writers within these 1300. years together with the concurrent voice of Divines in the generality of them in these 150 years last past which in other Points he confesseth are his adversaries on whose side the truth is whether on his few or the Churches many is further to be enquired A Vindication of several Arguments in the Treatise of the Covenant Chap. 32. of my Treatise of the Covenant I bring severall Arguments to evince this Proposition that A Faith which is short of Justifying and saving admits to Baptisme The first of which refers to that which I had before spoken at large concerning the latitude of the Covenant expressing my self in this manner Argument vindicated 1 All that hath been said for the latitude of the Covenant may fitly be applyed for the like latitude of Baptisme To this Mr. Baxter replies Therefore did I say the more of the Covenant before Covenant and Seal commensurate to shew your confusion and mistake in that It is not every Covenant or Promise that Baptisme is the seal of I desire no more of the judicious Reader but to reflect upon that which I have spoke Chap. 27 28. of that Treatise together with that which he hath been pleased to speak so largely against me His distinctions of Covenants and Promises The severall wayes that according to him men may be in Covenant How unregenerate men may be in Covenant and how not together with his multitude of Positions most of which look not at all towards the businesse and then consider whether he or I stand more guilty of mistake or confusion and whether he hath brought any thing home after so tedious a discourse for satisfaction or to give any colour to it that unregenerate men are not so in Covenant as thereby to have interest in Baptisme which must be done if he speak any thing in opposition to me My businesse being to prove that they are so in Covenant that they have upon Covenant-right title to the seal and if the Reader can find any thing tending that way let Mr. Baxter consider whether it be not in full opposition to himself who reckoning up Mr. Tombs his errors makes this the fifth in order that he holdeth That the Covenant whereof Baptisme is the Seal Mr. Baxters Concessions of the latitude of the Covenant is the absolute Covenant of Grace made onely to the Elect. Did not Mr. Baxter then believe that those that are non-Elect were comprized in it The conclusion of his large discourse is laid down by himself pag. 63. in these words Though wicked men have many Promises from God especially the great conditional Promise of life if they will repent and believe and though they are also by their imperfect equivocal covenanting with God yet God remaineth still unoblig'd to them But how this stands with that which he hath in dispute in the place before mentioned let him also take into further consideration where he chargeth this as his adversaries fourth error That every right administration of Baptisme is not Gods sealing Actually God sealeth not but when it is administred to a Believer It may be called a right act of the administrator according to Gods appointment but not Gods sealing Against which he thus disputes pag. 222. If the Sacrament rightly administred to an hypocrite have all that is essential to Gods actual sealing then it is his actual sealing But the Sacrament rightly administred to an hypocrite hath all things essential to Gods actual sealing Ergo. The Minor he proves at large as I may have occasion hereafter to make known And whereas he so peremptorily determines that though wicked men oblige themselves yet God still remains disobliged let him consider God stands obliged to all that he doth avouch his people whether God be not some way obliged to all that he avoucheth to be his people If this be denyed there will be found no great happinesse to a people to have the Lord for their God But God avoucheth those to be his people Deut. 26.17 who are yet in an unregenerate estate And if we look into Scriptures we shall see that this is Gods ordinary language Are there many worse to be found in any visible Church-state then those with whom God holds contest Psal 50 Yet to these he sayes verse 7. Hear O my people and I will speak O Israel and I will testifie against thee I am God even thy God Together with those Isa 1. to whom he addresses himself under these titles Rulers of Sodom people of Gomorrah yet we see verse 2. what language he speaks of them Israel doth not know my people do not understand And whereas he states the Question as though the whole of the dispute turned on this hinge Whether these men be in Covenant with God as to Gods actual engagement to them so far as that Gods promise is in force for conveying actual right to them as to the promised blessings and so whether it be a mutual Covenant and both parties be actually obliged And thus I say that wicked men are not in Covenant with God that is God is not in Covenant with them Neither have they any right to the main blessings given by the Covenant viz. Christ Pardon Justification Adoption Glory I know no man that hath spoke so much as himself towards the proof of it in the affirmative So long as they break not the Covenant-engagement in which he confesseth they have oblig'd themselves God stands engaged to them for the greatest spiritual blessings But according to him they break not Covenant untill they arrive at final impenitence and unbelief He very well knowes that I hold that every wicked man in the Church lives in continuall breach of Covenant and is therefore under the curse and penalty of it and that I should think that God were actually engaged to give Christ Pardon Justification Adoption Glory to them in that state and condition were more then strange These may know by vertue of their Covenant-priviledges upon what terms they may attain the mercies mentioned and upon what terms God stands engaged to give them and they enjoy the power of Ordinances to work them up to the said terms which they do not who are without Covenant and therefore are afar off when men in Covenant are near Did ever man speak of an absolute tye in a conditional Covenant whether the conditions are kept or no That therefore before mentioned which
he calls the great question between him and me is no question at all It were madnesse to affirm that which with these limits he thus denyes Yet still I say that the Covenant which Baptisme seales is made with the unregenerate as well as regenerate persons which as we have heard he makes Mr. Tombe's error to deny And because the Covenant belongs to them Baptisme in like sort belongs to them and as upon that account we must baptize them so in foro Dei according to the mind of Jesus Christ they have right to Baptisme Which in case Mr. Baxter shall deny I shall desire him to reflect upon the afore-cited passages of his own together with that which pag. 65 of this Treatise he delivers If it be the whole matter of Christianity that is professed but dissembledly then as he is equivocally or analogically a believer or Christian so I yield he is a member of the Church visible And Church-membership is one of his own mediums to prove a right to Church-entrance by Baptisme and here is a Faith not above dogmatical At least short of that which is justifying and yet such a faith as is real having reall fruits and effects and sometimes reall miracles If the argument hold when it is thus enfeebled how much more when it is put in its full strength Such an one is univocally in Covenant whose dissimulation is no other then necessarily attends an unregenerate estate in case there be any thing in Scripture above equivocation They remembred that God is their Rock the high God their Redeemer Psal 78.34 And whereas I stand charg'd in this discourse by Mr. Baxter with several uncouth if not wild opinions and assertions about the Covenant and Mr. Baxter despairs as we have heard of understanding of my meaning I shall here endeavour as to vindicate so to explain my self in like manner that the Reader if not Mr. Baxter may be brought to a right understanding avoiding as much as may be both nicety and multiplicity 1. It is said that I suppose certain Promises to go before the great Law of Grace Those that suppose such saith he are of two sorts 1. The Arminians and Jesuites 2. Such as Mr. Bl. about Church-Ordinances And having spent many lines upon the Arminians to shew his dissent and assent so that the Reader may well have forgotten both me and my charge he saith 2. The Author vindicated from a fiction imposed The second part of promises before the great Covenant of Grace is feigned by Mr. Bl. and if there be any other that go that way as some do and that with some difference amongst themselves and that is a promise of Church-priviledges upon condition of a faith not justifying nor saving One that Mr. Baxter will not deny to be eminently learned and I think as well vers'd in his Writings and mine as any man alive Far better I believe then he in mine or I in his upon observation of this passage replyed as by addresse to him You rather feign this of Mr. Bl. then find it in him And I professe I know no man whose brain ever either hatch'd or vented such a crotchet Neither do I know how this mistake was ever entertained for I believe it was a mistake unlesse it be that taking for granted that there is no Covenant of grace entred with any out of the state of grace and finding that I assert that Church-Ordinances appertain to unregenerate Christians and those that are short of faith that is justifying he here fancies a promise of these made to a faith of this kind Whereas that which I say is That every acceptation of a Gospel-tender which tenders a man a Christian outwardly actually vests him in right to these Ordinances as it did the Jew outwardly Rom. 3.1 And that these Ordinances are necessarily requisite to bring men up to the fruition of those happy priviledges of Pardon Justification Adoption Glorification So that I conceit no promise of these Ordinances made to such a faith but an actual investiture of every such believer in them Neither do I know any promises preceding the Covenant of Grace Such must be made to meer Heathens or those that are in a parallel estate aliens from the Common-wealth of Israel Unlesse perhaps some such promise to some such upon some particular account may be found Yet if he can work me to be of his mind that Election Regeneration and the Covenant of Grace are commensurate so that no non-elect man is in Covenant then shall I say that there are Promises made before the Covenant The Apostle speaking of the Jews that for the generality of them were neither elect nor regenerate saith To them appertained the Covenants I may therefore charge it upon him with better reason then he upon me Those stand vested in promises that he sayes are out of Covenant The Promise is said to belong to those Jews Rom. 9.4 on whom yet the Word took no saving effect verse 6. Hence by opposition to the Gentiles they were those that were not strangers to the Church but of it They were not strangers to the Covenant of Promise but in the same Eph. 2.11 12. Hence God saith he maketh his Covenant with them all Deut. 29.10 12 13 14 15. speaking there of that solemn renewal of the Covenant of Grace as Deut. 30.6 10 12 13 14. compared with Rom. 10.6 7 8. evinceth So Ezek. 16.8 he made a Covenant with that Church and people many whereof proved very base as that Chapter sheweth Cobbet just vindicat pag. 46. Where much more to this purpose from many Texts of Scripture may be seen The Authour further vindicated I am farther charged that my common phrase is That they namely unregenerate men are in the outward Covenant with this note upon it what that is I cannot tell Who would not now think but that here were a phrase peculiarly mine Upon which the same learned hand as before expresseth himself in these words I do not see that that phrase is common with Mr. Bl. He rather useth it as from others which any may evidently see if they consult pag. 189 190. of my Treatise of the Covenant But of this I have spoke before and therefore his guesses upon it that he believes that it is called outward by reason of outward blessings annexed to it might have been spared They that use it expresse their own meaning The Covenant they say is but one and the same but all are not in the Covenant after one and the same manner Some are onely in it by outward profession to the present participation of outward priviledges but some by cordial acceptance to the enjoyment of saving benefits by means of these priviledges He sayes in the place quoted I should have thought it but reasonable for Mr. Bl. 1. To have told us what those outward blessings are that this Covenant promiseth But what need I to tell him when pag. 61. he hath told me that it is a
an error of the lower size And I am very well contented to sit down and hear his judgment and if it be upon this determined against me I shall say the authority of man is mightily prevalent I have yet seen no title of Scripture nothing of reason onely that which I take to be Scripture-Paradoxes are laid down as Maximes Restraint of Covenant denies any breach of Covenant There followes As for that you adde that then there is no Covenant-breaking I reply 1. quoad essentiam et possibilitatem there is 2. quoad existentiam there is a breaking of mere verbal and erring half Covenants but if you think that sound Covenanting may be utterly broke then you are against the certainty of perseverance Real Covenants may be broke I desire to know whither this essence possibility and existence refers whether to the Covenant or to the breaking of Covenant If it refer to the Covenant as the words seem plainly to imply then here is a new piece of learning that the essence of a thing may be broke and the existence stand firm I have learnt that existencies may be destroyed and essences remain and instance is commonly given in Roses in winter But I have not untill now heard the contrary But if these referre to breaking of Covenant then the meaning is there is a possibility but there shall not be a futureity But this is flatly to gain-say the Scriptures that complain so frequently of actual breach of Covenant Somewhat therefore is granted and somewhat denyed It is granted that there is a breaking of mere verbal and of erring half-Covenants but I am told that if I think that sound Covenanting may be utterly broke then I am against the certainty of perseverance If by sound Covenanting truth of Covenant be meant this may be broke and no Saint apostatize but if integrity of heart and such soul-qualifications as might be desired in Covenanters be understood the truth of a Covenant stands where this is wanting otherwise none but upright honest sincere men can ever make bargains It follows They broke their particular Covenants about reforming Idolatry and such particular sins And these particular Covenants were branches of their grand Covenants and so habemns reum confitentem It is farther said They broke their verbal and equivocal Covenant or promise to God whereby they seemed to accept him on his own terms but did not But it should be remembred that this Covenant they broke was a marriage-Covenant as is frequently testified in Scriptures as Jer. 31.32 where the Lord speaking of the Covenant made with Israel when he brought them out of the Land of Egypt Which my Covenant they brake saith he although I was an husband unto them which is further clear Jer. 3.1 14 20. Hos 2.17 This then was a reall and no equivocal Covenant or else Mr. Baxters similitude on which he puts so much stresse is spoyled And I never knew that verbal Covenants where sincerity of intention for faithful performance was wanting were equivocal Covenants much lesse where a man did not fully understand himself in covenanting All want of integrity is not equivocation Men may promise and not perform men may promise and never mean to perform which I think few unregenerate men directly do and yet not equivocate If a Gentleman shall promise a Tenant a Lease for life provided that he will give him a dogge he brings him one and accordingly expects his Lease the Landlord puts him off in telling him that he indented with him for a dog-star or a dog-fish here is equivocation but had he directly promised and broken faith it had been no equivocation but falsification I have heard of one of quality that often solicited one to serve him after long importunity he got a promise from the man that such a day he would come and serve him he kept his day and came and served a writ upon him This was equivocation but if he had not come at all as the son in the Parable did not work in the Vineyard when he had said he would that had been plain falsification If those were equivocal Covenants and no reality of the being of a Covenant between God and them in them then all the honour that followed upon them and mercies enjoyed were equivocal likewise Then whensoever God calls Israel his people we must understand him his equivocal people when he calls them his portion we must understand it his equivocal portion when he sayes Judah is his inheritance we must understand his equivocal inheritance and Christs word Matth. 8.12 The children of the Kingdom shall be cast out must be interpreted the children of the equivocal Kingdom and Matth. 22.14 Many are equivocally called and Rom. 9.4 the Apostle must be understood To whom pertaineth the equivocal adoption and the equivocal glory These certainly broke Covenant and yet we have no example of Saints apostasie in them When the Jesuits forced Texts of Scripture to find if it had been possible one or two equivocal speeches in our Saviours words as Joh. 7.8 I go not yet up to this feast leaving out Yet that so there might be either an untruth for he did go up or an equivocation as also in those words of his quoted from the Psalmist Joh. 10.34 I have said ye are gods how would they have gloried in case they had learned that Scripture was almost all over equivocal Give them this and the day is theirs in the doctrine of equivocation Mr. Baxter addes Your second absurdity is That then there are no hypocrites and replyes rather Then all unregenerate professors are hypocrites They pretend meerly to real proper covenanting and they do covenant but verbally and equivocally But the great falshood of this I have sufficiently discovered and therefore my Argument which he notably curtails still stands firm It were too tedious to trouble the Reader with all my words and his The third absurdity which I presse Mr. Baxter doth not vouchsafe to name but onely refers to his answer to Mr. T. I shall therefore let it alone not intending to interpose between them Argument 3. vindicated My third Argument to prove That a faith short of justifying may give title to baptisme is To make the visible seal of baptisme which is the priviledge of the Church visible to be of equall latitude with the seal of the Spirit which is peculiar to invisible members is a Paradox To which he answers The seal of the Covenant and the seal of the Spirit not of equall latitude But you take it for granted that we do so which is too easie disputing and I may well take it for granted seeing in the next words he yields it where he sayes We give the seal of Baptisme to all that seem sound Believers and their seed and we say the seal of the sanctifying Spirit is onely theirs that are such believers Their seeming faith works then onely by way of cheat to procure that which is none of their right
Christ and several others If I will acknowledge this I shall be soon brought to yield up all Is all Adoption proper to the regenerate what shall we say then to that of the Apostle Rom. 9.4 To them pertained the Adoption Had the Apostle that heavinesse and continual sorrow of heart for Israel after the flesh and doth he yet give them that testimony that they are regenerate Gomarus on the place hath these words Lest any in this place should mistake Adoption and acceptation for sons in Scripture is twofold general and special General adoption is an outward destination or call into the visible Church and Company of the Sons of God upon which account many are said to be the Sonnes of God as opposite to the Sonnes of men that is aliens from the Church Gen. 6.2 And Israel this general way are called the sons of God not onely those that were elect to life eternall and regenerate but also those that were reprobate and meerly carnal and therefore the Jewes Sons of the kingdome or the Church of God are said to be cast into utter darknesse Matth. 8.12 And whether all union with Christ imply regeneration let John 15.2 be consulted where an union with Christ is cleerly held out yet Mr. Baxter brings that text among others to prove that there are some Saints that shall never be saved Mr. Hudson and Mr. Cobbet tell us at large that Christ is the head of the Church visible and hath many unfruitful members Other phrases are there brought or titles as proper to the regenerate which are well known in Scripture to be applyed to such as have Apostatized and are brought by Arminians to prove falling away and are answered by their adversaries Mr. Hudsons words are here worthy of consideration Onely the invisible company have internal spiritual communion and are elect many of those that have external communion and are visible members shall perish and yet by reason of their profession are said 2. Thes 1. 1. to be in God the Father and the Lord Jesus Christ as Ames also confesseth Med. lib. 1. Cap. 32. art 9. Such was the Church off Corinth and Ephesus c. wherein all were not in Communion for life and of such Christ speaketh John 15.2 Every branch in me that beareth not fruit he takes away and verse 6. If a man abides not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned These are said to be redeemed 2 Pet. 2.1 denying the Lord that bought them and sanctified Heb. 10.29 yet hath accounted the blood of the Covenant wherewith he was sanctified an unholy thing and much more to this purpose Vindi. pag. 5. And if the Apostle give Testimonies to whole Churches holding out what they ingage to be ought to be and professedly were this comes short of his purpose I find little or nothing in all the other Arguments but that which either looks not at all towards any thing that I hold Humane authorities vouched or else is already spoken to His last onely from humane authority is observable Our Divines against the Papists saith he do generally plead that Hypocrites are not true members of the universal Church but as a wooden leg is to the body I must tell him that if they be Members of a particular Church then they are true members of the Church universal Taking universal and particular in a Similar homogeneal way for the visible Church state as we must take them if we speak any thing to purpose That which is pars partis is pars totius if my finger be a part of my hand it is a part of my body and if Mr. Baxter be an Inhabitant of Kederminster then he is an Inhabitant of Worcestershire and if of Worcestershire then an Inhabitant of England and let us see what they say of the Church visible indefinitely Lord Duplesse in his Treatise of the Church pag. 3. saith The invisible Church conteineth none but the good the visible containeth both the good and the bad that onely the Elect this all those indifferently that are brought into her by the preaching of the truth e Visibilis Ecclesia est coetus communiter vocatotum tum electorum tum reproborum Wollebius saith pag. 194. the visible Church is a company joyntly called as well of Elect as Reprobate f Ecclesia visibilis constat non solum ex electis vere piis sed etiam ex reprobis Hypocritis Ravanellus in verb. Eccles The visible Church consists not onely of the Elect and truely Godly but also of reprobates and Hypocrites g Nostri Ecclesiam universalem non invisibilem quae solos electos vere fideles complectâ—tur de quae Christus loquitur Matth. 16. sed visibilem quae electis hypocritis constant intelligunt Gomarus Analysis in 2 Thes 2. Our Divines understand the Church universal not invisible which onely contains the elect and truely faithful of which Christ speaks Matth. 16. but the visible which consists of Elect and Reprobate Mr. Hudson Vindication pag. 7. In the same sense that a visible Church may be called a Mystical body of Christ Christ may be also called a Mysticall head thereof as Christ terms himself a Master so he hath evil slothfull servants and stewards as a King he hath rebells that will not have him to rule over them even in his Church Matth. 25.6 giving like instance as a shepherd as an householder as a bridegroom a husbandman a fisherman a vine adding Christ saith My people are foolish they have not known me sottish children c. h Alia est Ecclesia vocatorum promiscue bonis malis fidelibus hypocritis constans Alia est Ecclesia electorum vere fid lilium qui quidem in coetu vocatorum sunt Pareus Revelation 3.1 The Church of the called is one consisting promiscuously of good and bad faithful and hypocrites the Church of the elect is another consisting of Elect and truely faithful which indeed are of the same company of those that are called Ames Anti Bel. T. 2. lib. 2. Cap. 1. not 5. when Bellarmine had stated the controversy between his party and his adversaries Others he saies require inward virtues to make any a Church member i Nosautem ut aliquis aliquo modo dici possit pars verae Ecclesiae de qua Scripturae loquuntur non putamus requiri ullam inteman virtutem But we faith he do not think that any inward virtue is required to make a man in some sort a part of that true Church of which the Scripture speaks After discovery of his sophistry in the word after a sort positively answers k Falsum est internas virtutes requirui à nobis ut aliquis sit in Ecclesia quod visibilem ejus statum It is false that inward vertues are required of us to put a man into the Church according to
That may be easily said but I think hardly proved It is no empty sign if in the right use of it it may prove serviceable to it I am sure the Jew outwardly had right to the Oracles of God and yet no immediate certain right to their end which is to be the power of God to salvation It will be an hard task to prove the certainty of all their salvation that in the right of God stand entitled to any Ordinance of his the reason will hold of all as well as one they are not empty and vain The Jewes had right to Circumcision in the flesh and none that was a Jew outwardly might neglect it and yet were void of Circumcision of the heart or forgiveness of sin The conclusion is That it will be no hard matter to prove that it is some special grace that is the end of Baptisme at least remission of sin And so upon the right use of common grace God should be in Covenant obliged to give them special grace which is taken for Pelagianisme It will far rather follow from that opinion that a common and special grace differ onely gradually not specifically According to that promise of our Saviour Matth. 13.12 To him that hath shall be given which our Divines have still understood of graces of the same and not of a different kind he that hath common graces and improves them shall have a larger measure of those graces and he that hath spiritual graces and improves them shall have a more large measure of spiritual gifts And if they be both of one kind then Christs promise holds from the one to the other It will be an hard matter I think to prove that all that have right in Ordinances though they make no right use shall attain to the end of them Argument 5. vindicated My fifth Argument was An enquiry into Simon Maegus his Baptisme That faith upon which Simon Magus was in the Primitive times baptized is that which admitteth to Baptisme Simon himself believed and was baptized Acts 8.13 But Simons faith fell short of saving and justifying To which a sudden answer is given Concedo totum sed desideratur Conclusic He is certainly much to seek both in Syllogismes and Common reason that could not infer and could not know that I left the Reader to infer that Ergo a faith that is short of justifying entitles to Baptisme And so I have the whole in question yielded and that which was once said would make foul work in the Church if once granted But as soon as it is yielded me a Means is unkindly used to take it away from me And it is further answered That may be said to admit to Baptisme which so qualifieth the person as that we are bound to baptize him as being one that seemeth sound in believing as Simon did If such liberty of interpretation be yielded who may not easily elude the sense of any Scripture-Text the Text saith that Simon believed and was baptized Is it now enough for us to say he seemed to believe and therefore those whom he thus deceived were bound to baptize him Let the whole Text be viewed and the former Verse taken in and then let us see whether such a Glosse be fair When they believed Philip preaching the things concerning the Kingdome of God and the Name of Jesus Christ they were baptized both men and women Then Simon himself believed also That faith upon which all the other Samaritans were admitted to Baptisme Simon was admitted upon also But it was not a seeming to believe but a believing that admitted the other Samaritans Therefore it was believing not a seeming to believe that admitted Simon When the Holy Ghost saith Simon believed as he saith other Samaritans believed and his faith satisfied Philip full of the Holy Ghost to give him admittance How may we that stand at this distance dare to call it into question If the Seal were put to a meer blank paper why is not all reversed upon discovery of a Misprision in proceeding So any man would do that had put a Seal where no name was written Why was not all ipso facto made null what reason could be given but that Peter had he been of that mind should have said Repent of this thy wickednesse that upon testimony given of thine integrity thou mayest yet be baptized But when the Text sayes he did believe and Philip upon that account thus proceeded and no retractation upon such discovery was made I believe no such Glosse is to be suffered My sixth and last Argument was In case onely justifying faith give admission to Baptisme then none is able to baptize seeing this by none is discerned To which Mr. Baxter sayes very little but onely refers to what he hath said to Mr. Tombs and I having had occasion before and may have occasion hereafter to speak of it shall here make no further defence of it Additional Arguments that a faith short of that which justifies gives title to Baptisme SEeing these Arguments have given Mr. Baxter so little satisfaction I shall endeavour to make some addition onely premising this That Baptisme is our door of Entrance or way of admission into the Church visible which I shall take for granted seeing Mr. T. pag. 54. of his Apology as Mr. Baxter observes hath yielded it and Mr. Baxter to my hand Treatise of Infant-Baptisme pag. 24. by Arguments hath proved it If then I shall prove that such are to be received into the Church I shall take the Conclusion to be the same as if they said they were to be baptized and proving their right to be taken into the Church I prove their right to be baptized 1. They that have right in the sight of God to many and Arg. 1 great Priviledges of his gift have right in his sight to the first and leading priviledge this I think cannot be denyed Having a right to those that follow they have right to those that lead If any had in the time of the Law right to the Passeover they had right to Circumcision and if any now have right to the Lords Supper they have right to Baptisme But those of a faith that is short of that which justifies have right to many and great priviledges in the sight of God This is clear from the Apostle Rom. 3.1 The Jew outwardly where Circumcision of heart was wanting had every way much profit and advantage he had therefore right to Circumcision and those with him that are short of a faith that justifies have right in the sight of God to Baptisme 2. Those that are a people by Gods gracious dispensations Arg. 2 nigh unto God comparative to others have right in the sight of God to visible admittance to this more near relation This I think is clear Men have right to be admitted to their right But those that come short of justifying faith are a people by Gods gracious dispensation nigh unto God comparative to others this is
distinction of a Church into visible and invisible Arg. 12 12. The children of God have right in the sight of God to be admitted to baptisme This is clear enough But men short of justifying faith are children of God even those that drew down judgements on the Old world as Gen. 6.2 The whole body of the children of Israel Deut. 14.1 Those that most provoked God amongst them Those that revolted from Christ for whom Paul had so much heavinesse in the flesh Rom. 9.4 If the way of their adoption or sonship be questioned doubtlesse it â—s such as hath with it an inheritance for a child is not adopted but to be provided for And what inheritance can be conceived but Church priviledges Greater will not be yeelded and lesser to one thus related cannot be assigned and what priviledge can be inherited if there be no door of admittance to it Those therefore that are short of justifying faith have right in the sight of God to Baptisme 13. Those whom God ingraffs by his power into the true Arg. 13 Olive and makes partakers of the fatnesse of the Olive they have right in the sight of God to be admitted This is plain God engraffing right must not be denyed But he engraffs by his power those that are short of that faith that justifies even the whole body of the Church of the Gentiles and we expect the like of the Church of the Jewes as appears from the Apostle Rom. 11. Therefore those that are short of a justifying faith have right in the sight of God to Baptisme I had thought to have ended here but let me add two more 14. All of those that professedly imbrace a Gospel tender Arg. 14 in which there is a conditional promise of Justification Adoption Glorification have right in the sight of God to all Ordinances ordinarily necessary and requisite to bring them up to these conditions and to the fruition of these glorious priviledges and consequently to baptisme the leading priviledge This none can deny that know the readiness of Christ in imparting saving Ordinances to a people But those that are short of faith which is justifying may imbrace a Gospel-tender in which there is a conditional promise of Justification Adoption Glorification Those therefore that are short of faith which is justifying have right in the sight of God to all such Ordinances and consequently to Baptisme 15. If the Apostle argue for a right to Baptisme from gifts Arg. 15 that are common to the justified and unjustified then faith which is short of justifying gives right in the sight of God to Baptisme This none can deny unless they will call the Apostles Logick into question and deny his consequence But the Apostle thus argues for a right to Baptisme from those gifts that are common to the justified and unjustified this is plain Act. 10.47 Can any man forbid water that these should not be baptized which have received the holy Ghost as well as we The holy Ghost there is the gift of the holy Ghost then poured out the gift of tongues as in the 45. and 46. verses is held forth which is a gift not onely inferiour to charity but such as may be sever'd from it 1 Cor. 13.1 A gift of that kind that men of a miraculous faith ordinarily did as in an instant confer They are therefore gifts common to the justified and unjustified Those therefore of faith short of that which is justifying have right to Baptisme Arg. 16 16. If the promise be to others besides believers then so is the seal for to whom God promiseth to them he engageth himself to perform But the promise is to others Therefore the seal is to others This will be evident if it be once understood that it is onely the conditional Covenant which God sealeth by the Sacraments for this promise is made to unbelievers though the good promised is not to be enjoyed by any but those that perform the condition Arg. 17 17. If God do no more in his actual sealing to believers then he doth when the Sacrament is rightly applyed to hypocrites then he actually sealeth to hypocrites But God doth no more in his actual sealing to believers then he doth when the Sacrament is rightly administred to hypocrites The Minor is proved by the enumeration of the several acts 1. God maketh a promise 2. He commandeth Ministers to publish it 3. He hath instituted the Sacraments as mutually engaging signs or seals 4. He commands Ministers to deliver or apply them to those that professe their consent and desire to enter or renew the Covenant These two last I confesse I have borrowed and that from Mr. Br. pag. 223. of his Infant-Baptisme and whether they make for him or against him to prove or disprove their right which he here calls hypocrites and distinguishes from believers I leave to the censure of the intelligent Reader Mr. Baxters Arguments reviewed and his Vindication examined Argument 1. MR. Baxter argues When Christ saith Make me Disciples of all Nations Matth. 28.29 Vindicated baptizing them he meant sincere disciples though we cannot know them to be sincere I have answered that this discipleship which Christ here mentions is such of which whole Nations are in a Capacity which was made plain by the Commission concluding If whole Nations yea the whole universal visible Church consisting of discipled Nations were all believers it were a great happinesse Christ on the contrary saith Many are called but few chosen Mr. Baxter replyes If it be not sincere disciples that Christ means in that Text Then no Apostle was bound by that Commission and great Precept to endeavour the making of sincere Disciples but onely counterfeits and half Christians But the Antecedent is false Therefore I am sorry to hear the Constitution of visible Churches to suffer this brand of making counterfeit and half Christians It is well known whose Language it is That all charging or urging of duty upon unregenerate persons is onely to bring them to hypocrisie Do not all know that the means necessarily conducible must be used in order to the end proposed In order to make men sincere disciples they must be made visible professing disciples They may be half Christians if Mr. Baxter will have it so in order to whole Christians Dr. Ames if I do not misremember compares visible Churches to rough stones taken out of the quarry and invisible Christians to stones hewed and polished I am sure they must be taken out of the quarry to be put into the building It is said that Melanchton used to wish that there were more hypocrites in the world then there were not that he would have more dissembling among those that made profession of Christianity but more brought in to make profession Profession being a good step in the way to sincerity which a man would think Mr. Baxter would not dislike who so far speaks the mind of Christ towards men that if they will come but onely to a
visible profession he will not deny them admittance there because they intend to go no further but will let them come as neer as they will And what he sayes of Christs readinesse for admittance I may say of Ministers endeavours they must bring them thus far in order to a greater work Ministers are to be instrumental by the work of regeneration to make men babes in Christ and by remisse heat resembling smoaking flax to bring them up to greater fervour Shall we thence infer that they are to make men luke-warm which is a temper that Christ will not bear We therefore distinguish of luke-warmnesse 1. As a medium to further heat so Ministers must bring men up to it 2. As a terminus or end in which men rest So considered a Ministers work is to bring men beyond it the same we may say of a visible profession as a medium not as a terminus it must be all Ministers endeavours Mr. Baxter cannot be ignorant that Mr. Marshall and others that are for Infant-Baptisme have proved and Mr. Tâ—mb's hath yielded That this inlarged Commission given here to the Apostles is put in opposition to their limited Commission Matth. 10.5 6. They were first sent unto a Nation discipled to their hands entring as Christ tells them into other mens labours what that Nation was they must by their endeavors work all to be That was a Nation of professed disciples and hither they are by their Commission to bring all Nations Mr. Baxter addes For your Argument I grant the Conclusion and what would ye have more I wish no more so that you will stand to your word and then visible disciples of which whole Nations consist according to Christs Commission have right to Baptisme and I think that is the thing in Question He yet saith I grant the Minor taking the word disciples equivocally as a Corps is called a man and I confesse it usual so to take the word but otherwise I deny the Minor But I abhor that acceptation Honest-meaning men do not use to say so much lesse the Holy Ghost as though I should say that I had kept twenty men in my house these twenty years and then come off with a tale of twenty pictures I assert a reality in that discipleship which you call aequivocal As for that which followes To be Christs Disciple as to the Aged is to be one that hath unfeignedly taken Christ for his Master to teach him and rule him renouncing the contrary guidance of the flesh the devill and the world c. This is true as to the Inheritance of heaven but not as to Inheritance of Ordinances in order to the further work of sincerity that qualifies for heaven The Jew outwardly was not thus qualified and yet he had upon that account just title to Church-priviledges and in particular to Circumcision There followes to your Confirmation I deny the Minor and I say that it is so new a doctrine to affirm that whole Nations are not capable of being sound believers that it deserved one word of proof Much lesse should you have hid your Minor and turned it into a Negatio Existentiae when it should have been but a Negatio Capacitatis Doth it follow that a Nation is not capable of sound faith because they have it not or will not have it and afterwards you say If there be any Nation uncapable of faith then God cannot make them believers And so in conclusion you will have stones to be in this capacity for God can make them disciples as well as he can of them raise up Children to Abraham But you might easily know that I intended a Capacity to be brought into this state in Gods ordinary regular way by the Apostles Ministry And Chap. 27. pag. 194. I had before thus explained my self That which a whole Nation in Gods ordinary way of administration is in a Capacity to attain and enter into is onely a Covenant professed visibly entred upon and doth not require any inward change or work upon the soul to the being of it This is plain it cannot be expected in Gods ordinary way that a Nation should be brought forth at once all inwardly holy and sanctified such a field without tares hath not been seen such a floor without chaffe such a draw-Net without any fish that 's bad such a feast and none without a wedding Garment So that this is a doctrine so clear that proof needs not where there never shall be any futuriety we may well and fairly speak of an incapacity Capacity is vain when it is known and confest Existence shall never follow But there must never be any such existence as appears in Christs and the Apostles Parables of mixtures in visible Churches and hitherto all ages have had experience Whereas you say Do you think Preachers yet be not bound to indeavour the saving conversion of whole Nations If you say No you take them off the work their Master hath set them on If you say Yea Then you think they must indeavour to perswade men to that which they have not a Capacity of I think they are to bring them if heathens to a visible profession and as many as may be to thorow conversion That is somewhat remarkable which followes Vocation uneffectual is common to Pagans Vocation throughly Effectual is of the same extent with justification and I think Election A Pagan called according to Scripture is a Contradiction in adjecto Calling in Scripture-phrase is not a bare tender but accompanied with a professed answer That speech of Christ Many are called but few chosen is the close of two Parables Matth. 20.16 22.14 the one of Labourers called into the vineyard the other of Guests called to the wedding And in both applyed to them that answered to the Call that came and laboured in the vineyard that came with other bidden ones to the Feast and not to those that refused According to this doctrine there is no Medium between a Pagan and a justified man all Pagans and unjustified men are upon the same terms the Jew outwardly whatsoever St. Paul saith to the contrary hath no profit or advantage above the heathen When the Psalmist gives that Elogy to the children of Israel a people near unto the Lord Psal 148.14 the same may be said of every Pagan that is an alien from the Common-Wealth of Israel if once he hath manifested so much stubbornnesse as to refuse a Gospel-tender Scripture makes visible Church-Members nigh when others are afar off Ephes 2.13 and in visible Churches some according to Scriptures are more nigh then others Mark 12.34 when yet both are in an unjustified Condition Argument 2. reviewed Mar. 16.16 vindicated Mr. Baxters second Argument to prove that onely justifying Faith gives title to Baptisme is thus laid down When he saith He that believeth and is baptized shall be saved here Faith goes before Baptisme and that not a common but a saving faith for here is but one faith
I will not take thee for my God to rule me or be my happinesse nor will I take Christ to governe me and save me in his way nor will I be guided or sanctified by the Holy Ghost but hereafter I will and therefore I come to be baptized If I say such have right to baptisme and you say we are bound to baptize them how do you mend the matter do not you conclude your fourty sixt Section with these words Vocation which is effectual onely to bring men to an outward profession of saving faith is larger then election and makes men such whom we are bound to baptize 2. I say and do professe of those that have those secret reservations wrapt up in their brests and not yet from under the power of lusts yet convinced of their duty and acknowledging the necessity that it is the mind of God that they should be baptized and have admission to ordinances in order to bring them more sincerely and unreservedly to God And this being the will of God as you seem to yeeld when you say we are bound to baptize them I say they have right in the sight of God to Baptisme and it were ill with the Church if those in Austins case that would pray Da castitatem da temperantiam Domine sed non modò should be denyed all investiture in Church priviledges Where Mr. Baxter saies that faith which is the condition of the promise is the condition in foro Dei of title to the seal And I say that I judge the contrary to be undenyable After many words which are needlesse to repeat we have his reasons with a complaint that I have given no reason of my denyal To which I say That which in a parenthesis without reason is affirmed may without rendring any reason be denyed But before I come to consider of his reasons it is necessary that the terms be looked into and the question rightly stated that there may be no misunderstanding When Mr Baxter speaks of the condition of the promise I suppose he means the condition called for in order to the attainment of the thing promised the promise for the object of the promise as it is taken Heb. 11.13 Otherwise the promise it self properly taken hath no condition There was no condition inducing God to make promise of Christ nor to make tender of any such promise But he promises glory by Christ on his own terms and propositions Now for the reasons themselves to make good that that which is the condition of the promise is the condition of title to the seal The first is The seal is but an affix to the promise therefore that which is the condition of the promise is the condition of the seal The seal is no affix to the thing promised but it is often separated from it It is a means to convey and a way to confirm it upon Gods tearms to those that have their Interest in the Covenant 2. The use of the seal is to confirm the promise to him to whom it is sealed Therefore the condition of the promise is the condition of the seal When it is granted that the use of the seal is to confirm the thing promised it will not therefore follow that there is the same condition required for interest in the seal as for interest in the thing in promise If a man will ingage under seal to give me one hundred pounds provided that I will come to such a place and accept it my professed willingnesse will Interest me in the seal my actual acceptance in the Moneys 3. If the promise and seal have two distinct conditions then there are two distinct Covenants for from the conditions most commonly are contracts specified and therefore Wesenbechius and such like Logical Civilians call it the form of the contract or stipulation to be either pura vel in diem vel sub conditiene and those subconditions are specified oft from their various conditions But there is not two Covenants Therefore I know not well how to reach this Is there not one thing needful to interest me in a bargain or to make me a Covenanter and another thing to obtain the benefit accruing by such conditional bargain or Covenant 4. Is it not against the nature and common use of sealing that it should be in order before the promise or Covenant And that men should first have right to that seal on one condition before they have right to the promise and then have right to the promise after on another condition But sure it is not against the nature of seals to be before the mercy covenanted for and promised And I beseech you take this into serious consideration and do not sleightly passe it Justifying faith with you is the Covenant and do not you preach to work men up to it and I hope your labours are happily successeful Yet all of these to whom you preach perhaps not a man excepted hath this seal and is baptized Do you now in all your Ministerial labours go against the nature and common use of sealing To keep a due order we must then forbear baptizing not onely till men professe to believe but are actually in the faith in a way that justifies 5. If it be so undenyable that that faith which is the condition of the promise is not the condition in foro Dei of title to the seal as you affirm why then do ye build so much against Mr. Tombs on that Argument from Acts 2. The promise is to you and your Children arguing a right to the seal from an interest in the promise I Argue not from an interest in the seal to an interest in the thing promised but require something further By this it appears that you take the promise properly and not for the thing promised and then I pray you reconcile this to your second reason The use of a seal is not to confirm in this that I have a promise but that I shall have interest in the good that is promised 6. Where you say that an acknowledgement of the necessity of such faith with ingagement to it is sufficient for a title to the seal I reply then those that at present renounce Christ so it be against their knowledge and conscience and will ingage to own him sincerely for the future have a title to Baptisme How comes I pray you that future in you manifest much reading in the Law and I have heard this as a Maxime In obligationibus ubi nullus certus statuitur dies quovis die debetur There is no day overtaken but the ingagement is for present though God in mercy except when for a long time the ingagement hath been presumptuously neglected But bring me a man that in his heart is convinced that Jesus is the Christ with his mouth professes him and ingages for him and in the mean space actually renounceth him and I will do what you would have me with him That is a man that is falling headlong
down a ladder at the same instant he is climbing up it When I bring this similitude for illustration of the point in hand that a promised service and fidelity in war is enough to get listed and to do service is of necessity to be rewarded I am told that this runs upon the great mistake which I have been so often told of and am further informed that the formal reason and denomination of a condition is from the donors constitution or imposition giving this benefit onely on the terms by him assigned and not upon our promise to perform them If I have been told of it often it is well if I can be convinced of it now I utterly deny that the denomination of conditions of a Covenant in actual being is from the one and not from the other that is exclusively to the other I well know the donour is to prescribe and the receiver is to accept without putting in Exceptions But if there be no acceptance of terms there is no Covenant and there being no Covenant there can be no Covenant conditions as is plain by the usual definition of Covenants where the Gospel is preached and no entertainment at all given there is no Covenant people of God they stand bound by Law precepts but are under no obligations to Covenant conditions Argument 4. reviewed The next Argument in which I am concerned and the last which in this thing is produced is That the Eunuch must first believe and then be baptized upon his desire of Baptisme Philip saith If thou believest with all thy heart thou maiest This I have confest carries more colour then all the former and indeed I never met with any thing either in Scripture or reason produced that carries with me so much as any colour for it this excepted Yet this is not unanswerable One difficult text does not use to take us off our hold of many plain ones I answer 1. Philip may call for that de bene esse when the Eunuch was to be admitted which was not yet essential to his admittance Those that preach preparatory Sermons for the Lords Supper call for allthat may give the highest comforts and not barely for that which is the Minimum quod sic to give admission 2. As I have said so I say still that dogmatical faith is a true faith and to prevent needlesse Criticisms it is truly a divine faith so that none can say that Jesus is the Christ can believingly subscribe that Article but by the holy Ghost 1 Cor. 12.3 And whosoever sayes with assent of judgment and understanding that Jesus the Son of Mary is Christ the Son of the living God speaks more then flesh and blood can suggest and is not attainable but by Divine revelation And whereas it is objected that it is a false faith when it pretends to be that which Scripture calls faith in Christ and denominateth believors I answer 1. I have shewed before that our prosession qualifying for Baptisme is not a profession that we have such faith which cannot be done without an eminence of faith to assurance but a profession of the necessity of it to salvation and an engagement to it 2. It denominates believers in the ordinary and common language of Scriptures and wheresoever believer is put in opposition to unbeliever or infidel faith of this nature is still understood In that famous text 1 Cor. 7.14 every man and woman is a believer that was removed from heathenish Idolatry to the profession of Christianity or as Paulinus whom Jerom so much magnifies speaks was a baptized person Otherwise the case there put about the validity of marriage and lawfulness of marriage society were not between an infidel and a professour of Christianity but between a regenerate man whom this language onely makes a believer and one unregenerate which in this language are infidels which were a case never yet put to question When mention is made through the History of the Acts of so many thousands that upon the Apostles preaching believed it can denote no more then the embracing of the way of Christianity in opposition to Judaisme or Heathenisme If it imply a through Regeneration of the soul there could be no unregenerate ones among them which is wholly against the nature of visible Churches and all experience as hath been abundantly manifested As for that distinction which seems to be hinted between believing Christ and believing in Christ Mr. Ball in his Treatise of Faith pag. 5. hath sufficiently shewed the groundlesnesse of it pointing out Scriptures where a preposition is added to the word believe when nothing but assent of mind is signified And where it is put without a preposition when trust and confidence is implyed Abraham believed God Rom. 4.3 where no preposition is added and it was counted to him for righteousnesse And on the contrary the Rulers believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or on Christ and loved the praise of men more then the praise of God Joh. 12.42 43. It followes I think if a man say This is the Son the Heir Come let us kill him and the inheritance shall be ours we will not have this man reign over us that these are not true believers nor have right to Baptisme though their belief that he was the heir be a dogmaticall faith true in its kind I am sorry that such things should be mentioned where inquiry after truth is contended and contention not studied It is well known that I speak to a faith of profession which is theirs that take to that party which is for Christ and not with those that professedly go in a full opposition against him and are in a high rode any such conviction of spirit supposed of sin against the Holy Ghost I know not why Dr. Ames should be brought in telling us that in those places where saving faith is spoke to trust in the Messiah is ever included seeing we are speaking of a faith that is short of saving nor yet that I should be told that words of knowledge and assent do in Scripture oft imply affection and consent unlesse that it be to let me know that it doth not generally hold which in case I were in a strait and at want for a present answer would well help me out And whereas I am demanded whether I do not know how ordinarily saving faith it self is denominated from the Intellectual act alone I answer that I do know it and if I were ignorant of it before Mr. Burgesse hath taught me the same thing with the same reason of it in his Spiritual Refining page 170 171. Pos 8. And I know also that it hath its denomination often from the act of the will alone But will it follow that the understanding is never fully perswaded for assent but the will is also not alone somewhat moved but throughly inclined for consent and acceptance If the understanding at any time be brought to a reall assent whilest the will is swayed by lusts
any man that desired to be a member of the Church though but onely professing to repent and believe so neither did I ever there find that any but convicted Hereticks or scandalous ones and that for the most part after due admonition were to be avoided or debarred our fellowship And whereas it is urged that they are to prove their interest to the priviledges that they lay claim to and not we to desprove it I answer If that were granted yet their meer sober professing to Repent and believe in Christ is a sufficient evidence of their interest to Church-membership and admittance thereto by Baptisme supposing them not admitted before and their being baptized persons if at age or members of the universal visible Church into which it is that they are baptized is sufficient evidence of their interest to the Supper till they do by heresie or scandall blot that evidence which evidence if they do produce yea though they are yet weak in the faith of Christ who is he that dare refuse to receive them And this after much doubting dispute and study of the Scriptures I speak as confidently as almost any truth of equall moment so plain is the Scripture in this point to a man that brings his understanding to the model of Scripture and doth not bring a model in his brain and reduce all he reads to that model What have I spoke more then here is said and did I ever speak with more and higher confidence I say that a faith which is short of justifying gives title to Baptisme and he sayes Such give sufficient evidence of their interest to Church-membership and consequently admittance to Baptisme so that if my doctrine herein be loose as he chargeth it the Reader will hardly find his to be fast and it heares not well to play fast and loose The evasion of equivocal will not here serve that will utterly spoyl the whole strength of his Caution and put men amain on this separation as it will contradict his assertion of their grace as real and true They will say They will have no fellowship with a dead Corps instead of a reall man for that is his expression of the difference between what is real and what is equivocal Neither can he here come off by the help of his distinction of forum Dei and forum Ecclesiae These gifts and graces from God these priviledges vouchsafed of God and purchased by Christ plainly enough speak a right in the sight of God Neither is there as we have heard in this Controversie any such distinction to be admitted I am therefore in this no further to blame then he hath been and if he see cause to recede from yet I see all reason to persist in my opinion SECT X. Proposition 8. FOr the Sacrament of the Lords Supper No such vast difference between baptisme and the Lords Supper that the one should be a priviledge of the Church visible and the other peculiar to the Church invisible there cannot be that vast difference and disproportion between it and baptisme that the one should be a priviledge of the Church visible and the other peculiar and proper to the Church invisible that all in the outward administration of the Covenant as some speak should be interessed in the one and onely those that come up to the termes of the Covenant should have any interest in the other Christ gave order that Disciples should be baptized Matth. 28.19 and he delivered his Supper to Disciples Matth. 26.26 27. and it is more then strange that disciples should be taken in that aequivocall way as to hold out all in outward profession confoederation and visible Church communion in the one as is almost generally agreed upon between Paedobaptists and their adversaries and to be restrayned to those that answer to their profession in the other so that in the administration of the one the dispensers have a firme rule to lead them viz. visibility of interest as Mr. Cobbet hath largely shewn in his Vindication pag. 52. Cou. 4. and in the other can have nothing for their guide but an invisible work left to their charity to conjecture Disciple therefore respective to either of the Sacraments which are outward visible ordinances and visible Church priviledges can be no more then a man of visible interest When Christ sate down to the Passeover it is said he sate down with the twelve onely they had right to eat of it in his company Exod. 12.3 being of his family And as he was eating he gave the Supper but then the phrase is changed he gave it to his Disciples onely the twelve were occasionally there but it was instituted in behalf of all Disciples of which the number could not be small considering how many John had made and baptized and Christ had made and baptized more then he though not in person but by his Disciples Joh. 4.1 2. A reverend brother makes this practice of Christ at the first institution and administration of the Supper to be a directory for future to receive such onely to it as are the Disciples of Christ To which I willingly condescend provided that the word be aright understood I know the word is sometimes taken in a restrayned sense for those that indeed do the duty of disciples Joh. 8.31 If ye continue in my word then are ye my Disciples indeed and Luke 14.33 Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple As the word Israelite is sometimes taken for those that do the duty of Israelites and are such as Israelites ought to be Joh. 1.47 Behold an Israelite indeed in whom there is no guile when respective to fruition of Church ordinances of what nature soever all that were of Israel according to the flesh or visible Church-Members in Israel are expressed by it Disciple or Israelite is a man of outward Covenant interest The latitude of it according to Scripture expressions I have shewen Treatise of the Covenant pag. 208. All that were Christs family Disciples did eat of the Passeover with him Matth. 26.18 even Judas as is acknowledged and scarce to be doubted of but he did eat of the Supper It is more then strange that as a Disciple he should be taken into the Passeover and a few houres after as no Disciple should be put from the Supper The Lords Supper is for the building of those that Baptisme takes in But Baptisme takes into the Church visible Visible Church members have then interest in the Supper When Sacraments are in their use distinguished one for admittance into the Church and the other for growth one as the Sacrament of our birth and the other our nourishment most understand the first of admission into the Church visible well knowing that regeneration is not tyed to baptisme but the growth many will have to be in the Church invisible which inharmonious discord between Ordinances of the same kind cannnot be suffered To give notes of
whatsoever interest they may claim or on their behalf be claimed are justly debarred from it and in present denyed admission to it And on the contrary All that are in a present aptitude and capacity to improve it for spiritual advantages are regularly to be received and by no means to be denyed This is plain it must be administred to the Churches advantage and edification unto every members possible advantage They that are in an utter incapacity to receive benefit are in all reason to be denyed it and those of capacity to be received to it Some would have those debarred or at least to debar themselves that hopefully may profit and we may not plead for their admission that are in the judgment of all reason in an incapacity of profiting Those that stand in this present incapacity are of two sorts 1. Such that through inabilities cannot make any improvement of it 2. Such that resolvedly and obstinately will not Those that through inability cannot are of four sorts First Those that by reason of minority and non-age are not yet ripe for the use of reason as Infants and younglings Secondly Those that by providence are denyed it as natural idiots Thirdly Those that are berest of it as distracted persons aged persons grown children Fourthly Those that by their grosse neglect in spiritual things never made improvement of it First Infants These the Church as well Popish as reformed by an universall received custome denies to admit As the Disciples sometimes rebuked those that brought infants to Christ to receive a blessing so the Church now provides that none shall bring them to partake of this Sacrament And though the Disciples suffered a check from our Saviours mouth in the one Infants having title to and being in a capacity to receive benefit by that Church-priviledg as being Church-member yet we believe the Church is free from reproof in the other upon the ground laid down before viz. their incapacity to improve it to their spiritual benefit It is true that the practice in the Church for at least some Churches anciently was otherwise as those know that are verst in antiquity several quotations out of Dionysius Areo pagita Cyprian Austin the Councell of Tolet may be seen in Suarez disput 62. quaest 79. Art 8. sect 4. Though according to Thomas Aquinas Dionysius his words make not for it as may be seen part 3. quaest 80. Art 9. This custome Maldonate in Joh. 6.53 saith continued in the Church 600. years but he onely saith it and Suarez in the place before quoted saies it was never received of the whole Church and perhaps saith he the practice was not Common seeing there is no more mention of it among the Ancient and quotes the opinion of some that day The Fathers never observed this custome but onely tolerated it because they could not resist the multitude And one that speaks enough in favour of it findes the practice of it in Africk and Europe but can bring no testimony out of Asia for it onely he saies that he does not read that the custome was contrary in any part of Asia The Schooles have disputed infants capacity of it Thomas Aquinas in the place quoted is against it together with many others whose names Suarez mentions Suarez himself is for the affirmative that infants are in capacity of it as that which he saith is farre the more probable and hath most reason and authority for it And in the conclusion hath much ado to excuse the Church of Rome for the neglect of it as Jansenius hath for their Communion onely in one kind Harmon Evang. cap. 131. when the practice of all antiquity he confesses was otherwise and Bellarmine for their eating on fast daies before the evenning against all Scripture precedent Bellar de bon oper lib. 2. cap. 2. But the Church of Rome her self hath reformed this and hath not put our Reformers to the trouble of it though a man might wonder what moved them to it giving so much to this Sacrament as they do to conferre grace by the work done and to fortifie the foul against Satan But it is plain that the high reverence they gave to their transubstantiated elements moved them to it lest any thing unworthy of them should befal them upon the same account that they deny their cup to their laity they deny the bread to those that are in minority see Jansenius ut supra an eminent Writer of the Protestants appears much in favour of this practice not upon the reasons that moved those Fathers which was a supposed necessity of it grounded on those words of Christ Joh. 6.53 Except ye eat the flesh of the Sonne of man and drink his blood ye have no life in you understanding it of Sacramentall eating at the Lords Table but on other grounds 1. Those that are partakers of the thing signified are not to be denied the sign 2. Infants are of the Church they serve to make up that body and Christ the Saviour of the body 3. Christ himself saith Suffer little children to come unto me and forbid them not for of such is the Kingdome of heaven And from each of these he drawes up formal Arguments for infants admittance And he supposeth that that text which is brought as a barre to hold them back 1 Cor. 11.28 Let a man examine himself and so let him eat of that bread and drink of that cup may be easily answered that it is to be understood of those onely that are in danger to eat and drink unworthily and so to be guilty of the body and blood of Christ of which saith he there is no fear of infants These Arguments undoubtedly are of strength to conclude their fundamental right and title as to baptisme so to the Lords Supper but they are two weak to give them actual admission They conclude their jus ad rem but not their jus in re They have upon these grounds a first right but they must wait a further growth till they have a second Baptisme gives right in the face of the Church to all Christian priviledges and this is a Christian priviledg so also the hearing of the Mysteries of Faith the highest of Mysteries to be taken into debate of doubts of the highest nature are Christian-priviledges yet as every baptized person hath not forthwith these high Mysteries communicated to him nor yet is admitted to such high debates as Christ was at the age of 12. years which is recorded as a miracle so neither are they therefore to be actually admitted to the Lords Table And if that text of preexamination may be avoided yet sufficient may be said for a barre to their admission They cannot do that which is outwardly to be done at this Table they cannot take and eat see Whitaker pag. 373. And in case the bread be put into their mouthes it is more like to be cast out then eaten They cannot answer the end of the Sacrament to do it in remembrance of
things But I give to thee Christ Ergo. The first is without seal the second in the Sacrament is under seal yet there is as much evidence of truth in the first as in the second Mr. Baxters Minor Proposition must have its due limit as before or else it is to be denyed The last thing in his Index as to this controversie is The safety or danger to teach men to believe that they are justified and shall be saved The danger of teaching men that they are bound to believe that they are justified and shall be saved which referres to Sect. 81. pag. 142. Where I am in the first place handsomely taken up for saying I recede not from any that heretofore I have published on this subject as standing not with ingenuity when himself in the next Paragraphe runs on the same error if an error resolving to maintain what he had asserted I am afterwards told It hath been too common a doctrine amongst the most renowned Divines that it is not onely de fide that I A. B. am justified but every mans duty also yea part of the Creed and so a fundamental for to believe that our sins are remitted for so expound the Article of remission of sins yea they earnestly presse men to believe the pardon in particular and tell them they have but the faith of Devils else By which dangerous doctrine it is said 1. Most men are perswaded to believe a falsehood for most are not forgiven 2. The carelesse world is driven on faster to presumption to which they are so prone of themselves 3. Painfull Ministers are hindred and their labours frustrated whose businesse is first to break mens false hopes and peace which they find so hard a work that they need no resistance c. I believe that as Mr. Baxter sayes this may be dangerously done and I believe that it hath not been urged by some without great danger yet I also believe that it may safely comfortably in due order be done and that Ministers of Christ orderly and in a Gospel-method ought to do it For the Creed I am so far from this error here mentioned that I go not so farre in this thing as Mr. Baxter himself as I have observed in this Apology I do not think that the Creed it self calls for so much as faith of adherence to rest or rely upon Christ for remission of sins I suppose Creeds and Confessions of faith are onely for declaration of the doctrine that we hold to difference us from those that in those particulars are erroneous in judgement and do not at all intermeddle with our will or affections Though I know the will must consent and by the affections imbrace and receive Christ or else there is no salvation to which the Gospel calls us The danger mentioned I fear too often as I said before is sadly incurred that brand of false Prophets Ezek. 13.22 23. is heavy Because with lyes ye have made the heart of the righteous sad whom I have not made sad strengthened the hands of the wicked that he should not return from his wicked way by promising him life Therefore ye shall see no more vanity nor divine divinations for I will diliver my people out of your hands and ye shall know that I am the Lord. This practice is in full opposition to God who every where threatens death to wicked persons which as many observe well all the error of those that suffered the charge of false Prophets among the Jewes we read not that they delivered any positive untruths but onely made undue applications And therefore false Prophets among them are distinguished from false teachers which were to arise in Christian Churches 2 Pet. 2.1 The latter and not the former bringing in damnable heresies and yet the former were of like danger in their misapplication both of promises and threatenings and more especially of promises to urge all to believe that in statu quo they shall be saved is indeed to teach them to presume seeing salvation is not every mans portion and the portion of no man that lyes in sin It was a doctrine that the Apostle often preacht that such should not inherit the Kingdom of heaven Gal. 5.21 and he lets the Ephesians know that all those are but vain deceiving words that teach otherwayes Ephes 5.6 Yet I suppose that it is a Christians priviledge that he may believe that his sins are forgiven and that he shall he saved and being his priviledge it is also his duty Christ requires some to believe it Be of good cheer thy sins are forgiven Matth 9.2 And the Apostle takes it for granted that some were assured Ye have suffered joyfull the spoiling of your goods knowing that in heaven ye have a better and far more induring substance Heb. 10.32 Why doth Peter call upon Christians to give diligence to make their calling and Election sure 2 Pet. 1.10 Or why did John write to those that believe on the Name of the Son of God that they might know that they have eternal life 1 Joh. 5.13 in case they may not be assured and accordingly by faith be full perswaded and satisfied in it We may not think that assurance is held out in Scriptures as Chimaera or as a Chymists Philosophers Stone to be talked of but never compassed And I suppose sano sensu and with due qualifications it may be asserted That every visible Church-member is bound to believe his own salvation and the pardon of his own sins in particular I well remember that I had once conference with Mr. Ball in Mr. Ash's house on this thing upon occasion of that old argument insisted upon by Arminians That which all are bound to believe is true But all are bound to believe that Christ dyed for them and he determined that all are bound to believe that Christ dyed for them in particular and that all the fruits of his death shall be theirs not immediately but Mediante fide resipiscentia Men are bound to faith and repentance and uppn their faith and repentance are bound to get this assurance which it seems is also Mr. Baxters thoughts by that which he adds in the fifth place for aggravation of this danger when wicked men that have but the faith of Divels are immediately required to believe the pardon of their own particular sins and this made to be de fide God is dishonoured with the charge of such untruths as if falsehoods were de fide and God commanded men to believe them It seems then that he grants that men may be mediately required to believe the pardon of their own sins in particular and there can never be too much spoken against an urging of it in an immediate way It is after we have done the will of God that we shall receive the promise Heb. 10.36 and we must not believe that without doing his will we shall ever receive it Promise-preachers that are not duty-preachers that hold out blisse and
how great things they ascribe to the body of Christ received if no barre be put which they understand of the Sacramental bread is very well known But as some have observed where poyson growes providence takes care that there be antidotes found so none of these ever appeared in the Church but some by the good hand of God have stood up in opposition How mightily did the Prophet Jeremy oppose himself against that over-high opinion that the Jewes in his time had of Circumcision Jer. 9.25 26. As also Paul making use of his authority against the Jewes in his time and disputing at large against it Rom. 2. And the Apostle Peter foreseeing it seems that Baptisme would be set up as high among Christians as ever Circumcision was among the Jewes makes it his businesse to prevent it Having affirmed that Baptisme saves he is careful to let us know that it is not by its own power but by the resurrection of Christ that is Faith in the Resurrection and further explains himself that it is not the outward act alone but as answered with an inward work that hath that power as you have heard And Popish Schoolmen making it their work as we have heard to advance Sacraments to that height Protestant Writers in a sull stream have appeared to set them on their right bottome and to make it appear what it is that Scripture attributes to them and what in their right use may be expected from them Calvin's words lib. 4. instit cap. 14. Sect. 14. are high and notable having opposed the doctrine of nuda signa which makes Sacraments to be bare and naked signs On the other hand saith he b Rursum admonendi sumus ut isti vim Sacramentorum enervant usumq prorsus evertunt ita ab adversâ parte stare alios qui arcanas nescio quas virtures Sacramentis affingunt quae nusquam illis à Deo insitae leguntur Quo errore periculosè falluntur simpliciores et imperiti dum et Dei dona quaerere docentur ubi reperiri minime possunt et à Deo sensim abstrahuntur ut pro ejus veritate meram amplexentur vanitatem Magno enim consensu Sophisticae Scholae tradiderunt Sacramenta novae legis hoc est quae in usu nunc sunt Ecclesiae justificare et conferre gratiam modo non ponamus obicem peccati mortalâ—s Quae sententia dici non potest quà m sit exitialis et pestilens eoque magis quod multis ante saeculis magna Ecclesiae jactura in bonâ orbis parte obtinuit Planè certe diabolica est nam dum justitiam cirra fidem pollicetur animas in exitium praecipites agit deinde quia justitiae causam à Sacramentis ducit miseras hominum mentés in terram sâ— apte sponte plus satis inclinatas hâc superstitione illigat ut in spectaculo rei corpore ae potius quam in Deo ipso acquiescant we are to be advertis'd that as those weaken the efficacy of Sacraments and utterly overthrow their use so there are others on the other hand that assign I know not what vertue to them such that we never read that God ever put into them which errour saith he dangerously deceives the simple and unlearned Whilest they are taught to seek the gifts of God where they cannot be found they are by degrees drawn from God to imbrace meer vanity instead of truth For the Schooles of Sophisters with great consent have taught that the Sacraments of the new law that is those that are now in use among Christians do Justifie and confer grace provided that we put no barre of mortal sin Which opinion saith he hath been of more deadly danger than can be spoken and so much the more because for many Ages to the great losse of the Church it hath prevailed It is certainly saith he devillish for whilest it promiseth Justification without Faith it casts soules headlong to destruction And upon that account because they derive the cause of righteousnesse or Justification from the Sacraments by this superstition they so ensnare the poor soules of men over-much of their own accord inclined to earth that they had rather rest in a corporeall element than in God himself This is his entrance upon the dispute That which he hath further upon it in four whole Sections is very well worth the reading The consent of other Writers of his time and that have followed after him as a cloud of witnesses might be produced but this as the Reader hath heard is already done to my hand And when some of reverend esteem and singularly deserving in the Church of God have gone overmuch on this hand as soon as it was carried abroad in Manuscripts a learned Manuscript of Mr. Gatakers met with it and afterwards appearing in print as a Posthumous work this as soon as it came to the Authors cognizance by his zeal to the truth followed it And let me here adde to that which hath been said that if nothing else yet experience might correct this over-high conceit of the work of Sacraments That which we evidently see is not wrought by Sacraments we cannot believe they are assign'd of God to work This Proposition hath certainly reason in it They certainly do that office which God hath assign'd and appointed them But we evidently see that they do not actually work all that they figure out even where according to these there is no bar put therefore there is no cause to believe that they are design'd of God for it Here I might instance in their failing in the work of remission of sin in Infants seeing when they come to growth we oft see them in that way of sin that stands not with actual forgivenesse But I know that many that here are adversaries confesse an intercision of Justification and therefore this is not against them and others that admit not that doctrine speak of a double Justification one for the state of Infancy another of those that are of growth upon their acceptation of Christ by faith and therefore though sins be remitted in Infancy and afterward upon their acting of sin charged here is no such intercision of justification which Arminians hold and their adversaries oppose I shall therefore wave this and instance in the failing of Baptisme in the work of regeneration which is as well figured out in Baptisme as that other of remission of sin Baptisme comes not alone to remove the guilt but also to correct the power of original corruption and so to work in us a freedome from the power of sin as well as the pardon of it And in case Baptisme effects this work how is it that sin in Infants is so apt to shew it self that as soon as they act they are so readily prone to act that which is evill When Saul said he had done the Commandment of the Lord Samuel had a confutation ready What means then sayes he this bleating of sheep and lowing of oxen in mine ears that
of further operation Instruments of meer reception and further operation distinguished that which is objected holds of instruments wholly operative not of those that are meerly receptive A man receives a gift with his hand as the lame man was ready to do when he expected something from Peter and John Act. 3.5 and he earnes his living with his hand as Paul did when in some exigents his hands ministred to his necessities Act. 20.34 In the former mans hand concurres to his enriching but he enriches not himself as in the later The denomination is from the fountaine whence all flowes not from the hand that accepts or the cistern that doth receive There is added In my judgement this doctrine should not be made part of our Religion nor much stresse laid on it if it were true because it is so obscure It seems then that not I but our Religion is the author of this so high a contradiction so that I cannot defend Religion but I am put upon it to assert such contradictions and who layes greatest stresse upon that which is not obscure and dark I leave to the Reader of Mr. Baxters Aphorismes and Apology to determine It followes That man concurres as a ready agent who doubts but doth that prove him or his faith the efficient cause of his own pardon and justification Do I or doth our Religion make man or faith the efficient cause of his own pardon and justification Quote some words of mine or some Article of faith in any of the Protestant Confessions that affirmes it were some others in my stead they would highly rhetoricate and tell the world what would be said when they are dead But this is my comfort when I am dead Religion will stand up for its own defence that the concurrence of a ready agent hath somewhat of efficiency in it I think none can deny and that such concurrence that I have mentioned can rise to be the efficient I think Faith is the instrument both of God and man in the work of justification very few will affirm And to bring my self into that which he before hand charges to be so absurd I said And because it is the instrument of man in a work of this nature it is also the instrument of God As some have observed a communication of titles between Christ and his Church the Church being called by his name so there is a communication of actions in these relative works Christ dwells in our hearts by faith Ephes 3.17 We believe and not Christ and yet faith there is Christs instrument whereby he takes up his abode God purifies the hearts of the Gentiles by faith Act. 15.17 They believed and not God yet faith is Gods instrument in the work of their purification So on the other side the Spirit is Gods work yet we by the Spirit do mortifie the deeds of the flesh Rom. 8.13 Here Mr. Baxter first takes in hand the thing that I assert and when he hath done falls upon the proof which is first to quarrel with the conclusion and then to take the premises into consideration 1. It is said If this be indeed true God and man are not coordinate causes in Justification that it is mans instrument of justification and Gods both then both God and man are causae principales partiales by coordination making up one principall cause This he thinks I will not affirm and this indeed I do deny upon the reasons afore laid down it is mans instrument for concurrence in it but not of principall efficiency to produce it In case I had affirmed he gives in his reason of denyal of it in a Similitude of an absolute donor in which I grant the conclusion and therefore shall not trouble the Reader with it As to the proof that I bring he first excepts against that which I say others have observed and say This communication of titles 1. is very rare 2. uncertain whether ever and goeth about to take off that text 1. Cor. 12.12 But this being Heterogeneous to the work in hand I shall let his exceptions alone only pointing him out one another text with which if he please he may take like pains Jer. 23.6 Jer. 33.16 Compared After much ado to find out my meaning he resolves But it is like you intended to have said that there is a common or mutuall attribution of each others actions or one is intitled to the actions of the other and so mean only a communication of the name quoad modum producendi and not of the actions themselves And who but he that would seek a knot in a Bul-rush could have thought of any other but as the titles of one are observed by some to be attributed to another so the actions proper to one are attributed to the other Then a Dilemma is brought against me either this is in an improper figurative way of speech or it is proper and grounded in the nature of the thing and either of both is excepted against I say the action of one is said interpretative to be the action of the other because he makes use of it to do his own work or bring about his own purpose To the instance that I gave that Christ dwells in our hearts by faith he saies there is not a word to prove that there is a relative indwelling But Mr. Br. very well knowes that I did not oppose relative in this place to reall as intending to hold forth any effect wrought by Christs indwelling but the opposition is so absolute as I exprest my self I do not say that justification is directly spoke to in that place yet there is a proof I think sufficient that Christ makes use of our act to effect his own work which is as much as I intended elsewhere Mr. Br. is so free as to yield that faith is an instrument to receive Christ How Christ is said to dwell in us by faith but here he stickles hard to deny it but let us take notice of his concessions Christ saith he is said to dwell in us by faith 1. Formaliter Faith being the principal part of that grace which dwelleth in us And so we might say he dwells by Love Hope Meeknesse Patience which I think no Scripture or Orthodox Writer sayes 2. Conditionaliter Faith being a condition of our right to the Spirit abode But it is so a condition as it is withall an instrumentall condition It is not barely said if you believe I will give you my Spirit which might imply barely a condition as it is said turn at my reproof and I will pour out my Spirit upon you but it is said we receive the promise of the Spirit by faith 3. Efficienter As the act of faith doth directly cause the encrease and so the abode of the habit And is it may we think a principal or is it an instrumental efficient If an instrumental I have what I desire and I am sure he will not say it is
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
our heart the grace of justification and so also the Ministers of the Church and others which teach us the way of salvation Dan. 12.3 Gomarus Matth 5.4 pag. 46. denying any affections or work of man preceding faith to be the procuring cause of justification and affirming that faith it self is no such cause but an instrument onely gives this reason e Nullae hominum affectiones ac praeparationes nullaque opera fidem antecedentia justificationis causae nedum proreantes esse possunt imo nec fides ipsa causa illius est procreans cum ealaus soli gratiae Dei ac merito Christi efficaciae Spiritus sancti comperat Rom. 3.24 28. Ephes 2 8. sed tantum instrumentalis That honour belongs onely to the grace of God and merit of Christ and efficacy of the holy Ghost so far are these Divines from excluding the Spirit from having any hand in this work such a Gospel instrumeâ—â—ality as that it should do nothing at all on the souls of men I have not before read or heard of As it tenders conditions so it is employed to work the conditions that it tenders It makes known the mind of God that men believing have right to Christ and in him to justification and it works faith for justification onely believers saved by it and it is the power of God and not nudè signùm voluntatis divinae to salvation And as the Simile brought by Mr. Baxter of a Fathers bequeathing by his testament an hundred pound a peece to each of his sons To one on condition he will aske it of his elder Brother and thanke him for it to a second and third upon conditions at pleasure with this demand upon it Do any of these conditions give power to the testament No yet the testament doth not efficaciter agere till they are performed why is that saith he because all such instruments work morally onely by expressing ut signa the will of the agent and therefore they work both when and how he will and it is his will that they shall not work till such a time and but upon such termes c. He might easily see how little this serves to our present purpose 1. That which he speaks of is a bare testament and no more but the Gospel as elsewhere I have shewed is a Covenant truly so called and not barely a testament 2. Those Legacies are such gifts that each son would be apt to imbrace being ready to put a sufficiently high estimate upon them But this Gospel-gift if nothing further be done will for ever lye contemned and neglected 3. The will is a meer instrument of donation leaving the Legatee to himself to accept or refuse The Gospel is the instrument of Gods power by the Spirit to change the heart and work upon the will for acceptance 4. These testament-legacies presuppose the condition not yet performed and so the Legatee without all right upon Testament-termes But Mr. Baxters Gospel-donation supposes the conditions already done and the soul upon that account in full possession before this Gospel-donation comes It conveyes right to a believer and if he be a believer as hath been abundantly shewed he is in present possest of Christ his righteousnesse and justification by him And whether or no I have acquit my self from the double charge brought against me I shall leave to the Readers consideration 1. If there be an instrumental efficiency ascribed to faith in Scripture in a work in which there is as much of God and as little of man seen as in the work of justification then there is no reason but that faith also hath an instrumental efficacy in the work of justification This is clear The reason given why faith should have no instrumental efficacy is because this takes from God who alone is the efficient and ascribes to man who is justified and doth not justifie himself But an instrumental efficiency is ascribed in Scripture to faith in a work on which there is as much of God and as little of man as in the work of justification This is clear in miraculous cures wrought upon diseased persons The work upon them was Gods not mans They were cured and did not cure themselves yet an instrumentall efficiency is ascribed to their faith If those words spoke to the two blind men Matth. 9.29 According to your faith be it unto you nor that of Paul concerning the creeple at Lystra That he had faith to be healed Act. 14.9 nor yet that of Christ to the Canaanitish woman Matth. 15.28 O woman great is thy faith be it unto thee as thou wilt will not hold it out which yet seem to speak very much this way other graces were qualifications yet none but this is taken notice of yet that to the woman with the bloody issue is full Matth. 9.22 Mark 5.34 Thy faith hath made thee whole not onely made whole by faith which is an exception against faiths justifying but faith made her whole Quemadmodum fidei ascribit Christus quod mulier soluta est à morbo corporis ita certum est fide nos consequi remissionem peccatorum adoptionem filiorum Dei juxta doctrinam Evangelii words speaking as much of instrumental efficacy as may be The conclusion then followes That faith hath its instrumental efficiency in justification likewise Pareus his notes upon the words are worthy observation As Christ ascribes it to faith that the woman is healed of the disease of her body so it is certain that by faith we obtain remission of sins and adoption of children of God according to the doctrine of the Gospel 2. If there be an instrumental efficiency ascribed to faith in Scripture respective to salvation then there is an instrumental efficacy ascribed to faith respective to justification This is plain nothing can instrumentally work to salvation that takes not in justification But an instrumental efficacy is ascribed to faith respective to salvation Luk. 7.59 He said to the woman Thy faith hath saved thee In the context there is a full proof of the Major The great priviledge which she of grace received there is the forgivenesse of her many sins and this is acribed to her faith The Minor is fully proved Her great love is mentioned as a consequent of this grace received But it is ascribed to her faith as that which had its alone efficacy Thy faith hath saved thee As we are saved by faith or through faith Ephes 2.8 so faith saves The conclusion then followes that faith hath its instrumental efficacy in justification 3. That which puts a man into possession of that from which justification necessarily and inevitably followes that is either a principal efficient or an instrument in justification This cannot be denyed He that puts me into a place to which a plentiful livelihood is necessarily annexed is either the efficient or an instrument of my livelihood But faith puts into possession of Christ from whom justification necessarily followes
tryal is our faith not barely the doctrine of faith as some would have it whereby we may conclude that we are of such a Church in which Christ is visibly resident in Ordinances but the grace of faith whereby he makes his abode in our soules The reason annexed is put by way of interrogation or question Know ye not your own selves how that Jesus Christ is in you except ye be reprobates which doth not imply that all are Reprobates that know not in present that Christ is in them but this is all that is implyed or can be gathered that Jesus Christ is in all that are not reprobates where reprobate is not yet opposed to the Elect as though all such were everlastingly cast-awayes in whom Christ is not in present But as the word is used Jer. 6.30 reprobate silver that is unfit for use or service so it is here taken such in present are not in a saving but in a lost condition and therefore it much concerns us to put this upon the tryal Motives to perswade to get assurance of this grace 1. Necessity of Faith For Motives to put men upon this work consider First the necessity of this grace and that upon a several account 1. Without Faith as you have heard we are without this righteousnesse None in unbelief can say of Christ Jehovah our righteousnesse All the good that Christ does unbelief loses so much good that Christ can do thee of so much unbelief strips thee The Apostle tells us of unsearchable riches in Christ Ephes 3.8 Such that none can summe up nor he that is highest in skill in Arithmetique calculate Christ is the Fathers Store-house Magazine or rich Exchequer The Father hath not a gift for any of his but he layes it up in Christ and a faith receives it from Christ Noah by faith was heir of this righteousnesse Heb. 11.7 The rest of the world wanting this grace went without this inheritance The rest of Canaan was lost by unbelief Heb. 3.18 The rest of heaven will be thus lost in like manner God hath chosen the poor of this world rich in faith heires of the Kingdome which he hath prepared for those that love him Jam. 2.5 The rich of this world destitute of this Faith make forfeiture of this Kingdome Is Christ a gift Faith receives him and unbelief is wanting Is Christ food Faith feeds upon him and unbelief is hunger-starved Is Christ rayment Faith puts him on and unbelief is naked Is Christ a Medicine Faith applyes him and unbelief languisheth Is Christ a laver Faith drencheth and douzeth it self in him and unbelief is filthy and defiled Is Christ a pardon Faith sues it out and unbelief lyeth under guilt Is Christ satisfaction Faith makes the plea and attains a discharge and unbelief remains indebted 2. Without Faith the soul is under the wrath of God and his ireful displeasure This is a necessary result from the former The man of unbelief wants that which might be interposed as an atonement and might stand as a skreen or shield for his guard And it is also fully laid down in Christ's words Joh. 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him What Zophar saith of the wicked man Job 20.29 This is his portion from God and the heritage appointed him of God that Christ sayes of unbelievers so long as they remain in unbelief so long wrath abides on them All by nature are the children of wrath having no other inheritance and the man of unbelief never gets from under wrath to attain any other portion This is an aggregate of all miseries when all is reckoned up that can be named to make miserable wrath comprizeth it all to the uttermost to infinitenesse As is the man so is his strength say Zeba and Zalmunna Judg. 8.21 As is God so is his wrath with this motive the Psalmist presseth to faith Psal 2.12 Thy sin hath merit enough to damne and thou hast not any interest in Christ to save or deliver He that is void of Faith and yet under no such feares it is not because there is no cause of feares but that such a soul is not awakened to see his fearful deplored and desperate condition If the rich glutton had seen Hell gaping for him and the Devil ready to hale and drag him he could not then have had any list to his every-dayes Gorgeous apparrel nor yet any appetite to his delicate fare That is the condition of secure sensual ones till Hell-fire flame about them they think they are sure of heaven 3. Without faith there is no benefit to be had or good to be found in any Ordinances No Ordinance is useful but either as it is improved by Faith already seated in the soul or as it is serviceable to the plantation of it No duty of any kind works to acceptance from an unbelievers hand Abel's sacrifice was accepted when Cain's could not gain acceptance Gen. 4.4 5. The Apostle shews us the reason of this difference Heb. 11.4 By faith Abel offered a more excellent sacrifice then Cain The Parable of the sower tells us how few profitable hearers of the Word there can be found and the Apostle gives the reason Heb. 4.2 The Word is not mixt with faith in those that hear it It is effectual alone in believers 1 Thess 2.13 and no more have audience in prayer then those that profit in hearing and there is one and the same reason of both Jam. 1.6 7. And that man is doubtlesse under an heavy Judgment that never gets good when he hears from God nor obtains his request when he seeks to God At the Lords Table they eat bread but feed not on Christ they take the Cup but have no interest in the blood of the new Covenant 4. Without faith nothing is done that God accepts The man and the work both displease Heb. 11.6 There must be a concurrence of all requisites to render a work good and acceptable But in an unbelievers work the matter of the work excepted all requisites are wanting The rise is from a fountain that is unclean and the unbelieving soul cannot go so high as to make the glory of God the end And the rule is above him in the work to look after 5. Without Faith the whole of man head breast and bowels are all open to Satan Faith is a Christians shield Ephes 6.16 and a shield is the defence not of one part but the guard of the whole A man without faith is a Souldier without armes and destitute of all power to make any manner of resistance Satan leads such an one at pleasure There is nothing of Christ nothing of grace nothing of the Spirit to stand up in opposition Some devils are not resisted without strength of faith Mark 9.29 No devil without faith can be vanquished or overcome Mot. 2 Secondly Consider the benefits of faith the glory that doth accompany it The benefits that
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
bigger then the Earth that â—e may call an opinion That which by reason we can certainly conclude we may call knowlege but that which we believe upon the credit of him that speaks it that is faith or belief This is so of the being of faith that without it there is no faith neither humane nor divine The Nobleman of Israel 2 Kings 7.1 Zachary the father of John Baptist Luk 1.18 Martha John 11.39 40. were all of them herein faulty This Truth of God was above their reason and therefore they suspended their faith in it We believe not what man saith when we do not assent to the truth of that which he speaks and we believe not what God speaks further then we assent to the truth of his Word Thus far the devills go having sufficient experience of the Truth of God and thus far and further we must go if we be in the faith Now this assent hath these two properties first It is Firm secondly Vnlimitted absolute 1. Firm. and full First firm Not alwaies free from assaults and doubtings Satan and our own hearts will muster up objections but such that yeilds not but withstands and overcomes doubtings holds firm to truth when all means are used to wrest from it Herein Eve failed God had said The day that ye eat ye shall surely die Satan brought such objections that upon his word she believed that she should procure good to her self 2. Absolute and unlimited and not incur evil by eating and so yielded to unbelief upon Satans reasonings As our assent must be firm so also absolute and unlimitted to the whole of all that God speaks such was the faith of Paul Acts 24.14 Believing all things which are written in the Law and the Prophets and Christ blames the two Disciples that their faith was not such Luk 24.25 How little honour do we give to man when sometimes we give credit and belief to that which he saies because we see reason and probability of truth in his words and at other times call all to question that he speaks such is the honour that many give to God when they pick and choose in believing as they do in obeying Promises must be believed in the way of Gods tender of them with limit to the conditions annexed to them Threatnings must be believed upon those grounds that they are menaced commands must be believed that is Gods soveraignty in them the justice and equity of them and a necessity of our yielding to them As it must be an assent to the whole Word of God So it must be an assent to it in that sense as God propounds it The Word in that sense that it gives of it self is the Word of God and not otherwise when we put our sense upon it we make it our word not Gods Where we must not condemn all for unbelief that are any waies subject to mistakes or that through weaknesse of judgment do not apprehend every thing as it is Willing and wilfull wrestings of the Word are here spoke against when carnall reasonings out of singularity vain-glory carnall contentment hope of gain and admiration of men are set up against the Truth of God if we should go no further in our scrutiny how many would be found unsound in the faith Have we not those that are so far from any close adherence to truth tendred that every wind tosseth them to and fro and drives them up and down that hold no longer in an opinion then a mimick gallant keeps in a fashion and change their faith as these do their dresse Have we not those that believe where they list and that is where it may serve for their advantage or repute but where they list not they can deny all faith to any truth that God speaks deny it they wil where they see it tends to their danger No swearer no drunkard no adulterer no extorting oppressor c. can believe the truth of God in his Word but he must with it believe his own condemnation 2. In the will with the affections But faith is a work of the whole soul and implyes the will with the affections as well as the understanding Faith is exprest in Scripture by our coming to Christ Joh. 6.35 And that is a work of the will and not of the mind of the judgement and not of the affections It is called a receiving of Christ Joh. 1.12 this is also done by the will and affections Consideration and deliberation are works of the understanding but choise and imbracing are works of the will when the woman of Samaria Joh. 4.29 saith Is not this the Messiah There was matter of consideration and deliberation there was work for the understanding to be imployed in whether he were to be acknowledged indeed the Messiah But now to leave all and follow Christ to forsake all and cleave to him This is matter of choise and work for the will and affections whose work it is to take or refuse Therefore as faith is set out in Scripture by words implying knowledge and assent so likewise by words implying affiance trust rolling casting a mans self on the Lord. Faith then takes Christ and cleaves to him in all of those relations in which a Christian stands to Christ takes Christ and lookes for no other delight or comfort takes Christ and will not indure any other Lord or commander takes Christ and lookes for no other helper takes Christ and lookes for no other Saviour takes Christ as a Saviour and trusts in him takes Christ as an husband and delights in him takes Christ as a Lord and obeyes him Thus according to the several offices that Christ does there are several actings of faith for to answer The great work of Christ was to give his soul an offering for sin to shed his blood to take away our guilt there faith answers and it is not alone said that they that believe are justified from all things from which they could not be justified by the Law of Moses which might imply no more then a qualification of the person to be justified but it is further said that Christ is set forth a propitiation through faith in his blood Rom. 3.25 which plainly denotes the instrument whereby we have our interest When there are many acts of faith that which respects his blood alone doth justifie Christ is set up as a King and hath all things put in subjection under him Here faith yields up all to him and consents as to be saved so to be ruled by him Christ in his Kingly power protects as well as commands as he holds out a Scepter so he is a shield Faith flyes unto him for shelter and so receives and quenches all Satans darts Christ is given as an head to his body the Chuch not onely for command but for quickning and enlivening power to supply with vitall energies every part and member Here faith answers and takes in from Christ the Spirit by the promises
promise and that in Scripture made to men baptized for a larger measure of grace for strength for confession of faith But our acute disputant should shew us where this promise is made to his Chrisme made up of oyl and Balsame and thus cross'd and bless'd 2. He should remember that he himself tells us that the Apostles had this promise made good unto them without this or any sign at all 3. He might have found many of these promises in Old-Testament times which yet made up no such Sacrament in those daies Act. 8.17 vindicated The outward sensible sign he finds Act. 8. where it is said They put their hands upon them and they received the Holy Ghost But 1. Papists use no imposition of hands in this supposed Sacrament 2. In other Sacraments both we and they make the outward sign and matter to be one and the same why is it then that imposition of hands is the sign and other things the matter 3. The gifts there mentioned are not saving but miraculous proper to those times and not found in ours 4. Those were conferred before Baptisme as well as after Act. 10.44 Who can forbid water that these should be baptized seeing they have received the Holy Ghost as well as we The command from God Bellarmine will prove from the Apostles use of this sign If God had not enjoyned imposition of hands The Apostles imposition of hands no proof of Confirmation they would not so ordinarily saith he have laid on their hands in conferring of gifts Answ 1. we look for a command for that which our adversaries do use viz. their Chrisme Balsame Crosse and not for imposition of hands which they use not 2. John did baptize yet our Author will not allow that for a proof that he had a command to baptize 3. The pen-men of the Holy Ghost wrote Scripture yet that is no proof with him that they had a command to write 4. Alex. Hal. part 4 quaest 9. affirms that Christ the Lord did neither institute nor dispense this Sacrament as it is a Sacrament 5. Thomas Aquinas is more modest likewise as we heard before when we spake to the Author of Sacraments confessing that their Chrisme is not found in Scriptures and he excuses it as not belonging to the being but solemnity of Sacraments therein confessing that all that belongs to the being of Sacraments ought to be written in Scriptures But though his answer is more modest yet it is lesse advised that which all his fellowes make the matter of this Sacrament he denies to belong to the being of it The ancient use of that which afterwards did degenerate into this soppery The ancient use of confirmation degenerated into this practice Bellarmine out of Chemnitius layes down in six Propositions 1. When a child baptized in infancy comes to discretion he is to be instructed in the principles of Religion and then to be brought before the Church and put in mind of his Baptisme how and why he was baptized 2. He is to utter a profession of his own faith according as he hath learned 3. He is to be examined in the principal heads of Christian Religion 4. He is to be admonished that hereby he now differs from Heathens Hereticks and all of prophane opinions 5. There is to be added an exhortation concerning the vow of Baptisme and the necessity of perseverance in the doctrine 6. This is to be concluded with prayer And if laying on of hands be used it may be well done saith Chemnitius without any superstition But when care in Catechizing and examination is wanting it is no better saith he then an idle Ceremony and with addition of the forementioned Ceremonies a meer foppery SECT VII Pennance no Sacrament THe next that they would obtrude upon us as a Sacrament is Pennance Satan not enduring the grace of Repentance hath made it his businesse to rob us of the Word and to bring in that of Pennance in the stead of it leaving little that is of God in it and making it up with the device of man It is not my work in this place to speak to Repentance as it is held forth in the Gospel to us and to be practised of Christians whether as it is inward the change of the mind and will from evil to good from Satan to God or outward in answerable works of obedience We confesse a necessity of it in this sense in the highest degree a necessity as well medii as praecepti being not onely enjoyned by command from God but of that necessity that salvation cannot be obtained without it Luk. 13.3 Except ye repent ye shall all likewise perish but the Sacramentality of it which they assert we wholly deny Our souls having all made shipwrack in our first parents and upon that account made lyable to wrath the first plank for safety they say is Baptisme in which all sin Original or Actual before contracted is actually pardoned and that Sacrament is as they say of no further use for the pardon of any sins following after it The second plank for safety after shipwrack with them is Pennance which is a following Sacrament for remission of sins not so easie as the former but attended with more trouble The parts of pennance 1. Contrition consisting of three parts Contrition Confession and Satisfaction The first of these aright understood we willingly acknowledge to be a Christian duty and a necessary requisite to the grace of Repentance 2 Cor. 7.10 Godly sorrow worketh Repentance to Salvation not to be repented of Upon sense of sin we are brought to turn from sin 2. Confession Confession we likewise acknowledge knowing with Job that it is an evil to hide our sins as Adam Job 31.33 and that the Apostle tells us If we confesse our sins God is just and faithful to forgive us our sins and cleanse us from all unrighteousnesse 1 Joh. 1.10 But that which they would bring in which is a whisper of all in a Priests ear in order to take from him some bodily Pennance and accordingly receive his absolution we deny and well know that it were a vain labour to search into the Scriptures or antiquity for it Satisfaction we so farre receive that offenders to publick scandal must make that publick acknowledgement that the Church may with freedom receive them into communion 3. Satisfaction But for satisfaction to God we must let it alone for ever unlesse we will shoulder Christ out of that function and take it upon our own persons he will never suffer that we should be sharers with him in it and so we should be for ever on the work as the damned in hell are and never able to go through with it This is as though a man were fined of his Prince as much as the servant in the Parable was indebted to his Lord ten thousand talents and should attempt to pay it with a few pence of a counterfeit coyn of his own stamp
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
teachers or contradict others when they have got two or three words of Scripture Nor such as have not wit for an ordinary businesse and yet think thy can master the deepest controversies He that thinks to do this without a peircing wit as well as grace ordinarily thinks to see without eyes 2. That he be one that hath longer and more diligently and seriously exercised himself in these studies then I have done 3. That he be one more free from prejudice and partiality then I am 4. That he have more of the illumination of Gods Spirit which is the chief 5. That he have a more sanctified heart that he may not be led away by wrong ends or blinded by his vices It is not for me here to enter comparison There being but one piece of one of them in which I can speak any such priority I have been longer I think exercised in these studies which is all that I have to plead and I wish it had been with more serious diligence It is my way then to keep silence Though many may think that you are scarce serious in judging all of these to be necessary requisites in any that shall take upon them such boldness seeing you seem not to tye your self up to this Rule in your dealings with others You are pleased sometimes to say that you should have little modesty or humility if you should not think more highly of the understanding of many Reverend and Learned Brethren who dissent from you in severall points debated between you and me then of your own Yet who is it of all these that you do not charge with error Yea where is there the man almost in the world that hears not that charge from your pen More then once you charge error on Reverend Dr. Twisse Prolocutor while he lived of the late Assembly in speaking for justification of of Infidels as you call it and making it an immanent act in God warning younger Students to be wary in their Reading of him In whose behalf Mr. Jessop hath stood up as an advocate not pleading justification in his name but not guilty In which I shall not interpose My judgement in the thing is sufficiently known You charge the Assembly that set him up in that honour in like sort entring your dissent from their larger Catechism in four passages from their confession in six desiring onely indeed a liberty of expounding but in several of them you well know that your exposition was none of their meaning which you do not obscurely signifie in the different expression of your self in your dissent from them and from the Synod of Dort You charge the pious Ministry of this Nation in general out of whom that Assembly was gathered in the Preface of your Confession with error in their thoughts about Church Discipline and if information do not deceive me as full an Assembly of Learned and pious Ministers as Conveniently live for such a meeting together in any part of the Nation after a full debate of that which you charge as an error determined it against you Lastly you charge the whole reforming party of Divines with four great errors as we have seen in your Apology pag. 16. Now for a man to think that you judge your self above all these in this gradation mentioned in every one of those enumerated qualifications were indeed to challenge both your humility and modesty Your Readers then must conclude that either you were not serious in your List given in or else you take liberty to transgress your own Rules and set upon that work your self which you will not allow in others After quotation of severall passages of the Fathers with which all must vote you seem to prefer one of Austin above all contra rationem nemo sobrius contra Scripturas nemo Christianus contra ecclesiam nemo pacificus Making that application of this as you have done of none of the other That in the point of faiths instrumentality and the nature of the justifying act taking in afterwards the interest of mans obedience in justication as it is consummate in judgement you are constrained upon all these three grounds to give in your dissent I can perswade none to abjure Christianity renounce reason and make a schisme in the Church as it seems you think you must do to come over to me and yeelding as cleerly enough you do that I have this little corner of the world wheresoever Protestants dwell for an hundred and fifty yeers past on my side sure you stand amazed that none of all these men in so long a space of time can either be brought to the sight of reason or to a right understanding of Scriptures or yet to returne to that unity from which they have in so foul a Schism departed These points on the two first grounds have been brought already as well as I can do it to the test In which you see my reason against yours and my sense of Scriptures against that which you have given The third onely doth remain to be enquired into and I cannot yet believe that the Church is my adversary And here you seem to put me fairly to it If you will bring say you one sound reason one word of Scripture or one approved writer of the Church yea or one Heretick or any man whatsoever for many hundred years after Christ I think I may say 1300. at least to prove that Christ as Lord or King is not the object of the justifying act of faith or that faith justifieth properly as instrument I am contented so far to lose the reputation of my reason understanding reading and memory You speak this you say because I tell you there was scarce a dissenting voyce among our Divines against me about the instrumentality of faith and if say you there cannot be brought one man that consenteth with them for 1200. or 1400. years after Christ I pray you tell me whom an humble and modest peaceable man should follow Answ For reason or Scripture I shall bring no more then I have done I think you may see both in that which I have already written The Churches testimony onely now remains to be looked after whether you or I can lay the fairer claime and here you distinguish of it 1. As it was for the first 1200 1300 1400 yeers after Christ for you name all of these Periods 2. As it hath been for 150. yeers now past The Church for one full hundred yeers at least it seems by you stood Newter viz. from 1400. to 1500. The Church for this little scantling of time viz. for 150. yeers is not denyed by you to vote with me if the Protestant party to which you joyn in communion may deserve that name But for all that space as before it was as you pretend unanimously yours at well the Orthodox as the Hereticall party in it Here for further discovering of truth two things should be enquired into 1. Whether he more worthily deserves the name of
of Tertullian Cyprian and Austine If so then the doctrine of merit in the highest way as it is now taught in the Châ—â—â—â— of Rome was delivered by the Fathers the oppositioâ—◠〈◊〉 is as notorious a novelty as this of the instrumen◠〈◊〉 â—f Faith or justifying act by you is pretended How high Aquinas is for merit as also his followers all that cast their eyes upon him may soon see And in case in this time a change intervened and a new way be introduced you were not so advised to jumble together so many ages of so different a complexion even Lombard himself was not the same man as Schoolmen that in some ages followed him 2. Whether there be any important change in the doctrine of Justification in the Church of Rome since that time that closeth up your account viz. ann 1400. to this day As I take it their doctrine is substantially the same now as it was in Aquinas his age and some time before him The Council of Trent laid down the same doctrine in this thing that their Doctors had of severall ages held And though they put upon it their sanction yet they made no sensible variation as they expresly declare themselves Sess 6. Cap. 8. And the present Church of Rome rigidly adheres to it It being therefore the same for 1400. years time as the most Antient Fathers taught yea as Christ and his Apostles delivered as afterwards you take the boldnesse to assert and the same now as it was then The doctrine of Rome in the doctrine of Justification is now the same as Christ and his Apostles left it Being faithfully kept by Fathers Schoolemen determined by the Council of Trent now maintained by Jesuites their adhaerents This is too clearly by you implied If it be indeed your thoughts that there is none or very little difference betwixt us and them in this poynt see how much you dissent from your learned friend Mr. Gataker where he tells you in his second letter of that great difference that is between us and the Papists in the Dâ—ctrine of Justification As I heare you bring in the name of reverend Mr. Ball to give honour to this that the doctrine of the Church of Rome and the Reformed Churches is one and the same or inconsiderably differing in this of Justification which you speak as you say being so informed and I believe you have heard as much For many years before his death I heard it from an eminent hand and acquainted Mr. Ball with it who with much â—xpression of trouble of Spirit that it should be so voyced disclamed if and afterwards in his Treatise of Faith not then published and his posthumus work of the 〈◊〉 â—nt hath given to the world sufficient testimony agains◠〈◊〉 â—his bâ—uit perhaps gave occasion to that which Mr. Cranâ—â— â—nconsidâ—rately vented and you have so praise-worthily vindicated and I judge it necessary that this of mine own knowledge as being an ear witnesse should be added 3. Whether the Fathers that you mention and others their contemporaries that you do not name were so distinct as might be desired in and about the word Justification and other words of concernment touching this controversie Though as to the thing it self they speak according to the Scriptures when thâ—y speak of Justification Reconcilliation Remission yet so farr as I have read find in the observation of others they too usually confound the word Justification and Sanctification together which you declare your self at least to dislike in others making it not verbum forense as you yeeld it is but rather relating to our inhaerent habituall Righteousnesse whereby we are not pronounced and acquitted as just upon the merit of Christ which otherwise they orthodoxly own but habituâ—lly so and therefore so denominated Being said to be Justified because of unjust we are made just which is the work of Sanctification and implies a reall and not a relative change such as is found in Justification And if some termes of theirs need amendment upon further inquiry into this doctrine then why not others 4. Whether it be the word only when you speak of the instrumentality of Faith or Faith in Christ quà Lord not to be the justifying act or the thing it self that you intend in that so large challenge of yours If it be the want of the words only instrument or quà Lord that you mention your charge is very low upon severall accounts 1. Words of art of this nature are seldome found in the Fathers There are few discourses in them about causes whether Efficient Finall Materiall Formall Instrumentall neither are there any so exact logicall distinctions under what notion they take that which they are upon in their writings Words of this kind were brought in by Schoolemen and little use made of them as I think before Lombards daies Protestant writers finding them in the Church are necessitated to make use of them as well that their adversaries may understand them as with their own weapons to deal with them And the Schoolemen having found another instrument in Justification viz. Baptism as appears â—y the determination of the Council of Trent Sess 6. Cap. 7. it is no marvel that when the Fathers use not the word at all that these do not so use it as it ought according to Scriptures 2. You would be I doubt not as much wanting in making proofe of the use of your own termes among the Fathers as your adversaries of theirs we may find the word instrument and the restrictive particle quà in your twenty six Fathers ascribed to Faith in Justification as oft as you can find your causa sine quâ non or as I think your conditio cum quâ We may likewise find that distinction of fides qua and fides quà which you make the generall cheat as often as you can find your distinctions already examined which Pag. 3. Sect. 1. you heap together When you challenge the words of others as novel it lies upon you to assert the antiquity of your own If it be the thing it self that you challenge as not found in any Authors in this Compasse of time I believe you will not be found so happy in your defence of this provocation as B. Jewell was in the defence of his that he published at Pauls Cross I do not doubt but many Authors in this time ascribe that office to Faith and the whole of it that the Protestant Churches make the instrumentall work and that they assigne the same specificall object of Faith in the work of Justification as is by the Reformed Churches now asserted 5. To acquaint us how many of the Fathers by you mentioned have purposely treated upon particulary spoken to this doctrine of Justification and in what part of their works this subject is by them thus handled that they that do not know it may turn and read it I have a considerable part of those that you mention though some
much for you as the most of those that are by you produced You may see that I distinguish of conditions serviceable to man in his return to God 1. For recovery of his lost estate of happiness 2. For the repair or new frame of his qualifications depraved and spoiled cap. 11. pag. 74. The condition immediately serviceable for mans return to God reconciled in Christ I say is Faith in the page quoted The condition respecting mans reparation in his qualifications to hold up communion with God I say is Repentance cap. 14. pag. 93. This then with me enters not the act of justification but is the justified mans way to bliss and glory And when Repentance is at the highest and obedience at the best it is not repentance nor obedience but the bloud of Christ in which faith alone interests us that must be our discharge So that if I may take the boldness to interpose my thoughts as to that multitude of quotations which you have produced for the interest of works in justification I think for the greatest part they labour of that Fallacy called Ignoratio Elenchi Put them into Syllogistical form and the Reader shall find that they do not conclude the thing in question They very fully speak a necessity of good works to Salvation which is the unanimous judgement of all Orthodox writers and the question is about their interest in Justification Which two in the judgement of Protestant writers very much differ as you may see in Mr. Ball Treatise of the Covenant pag. 18. Whose testimony I have produced at large p. 434. c. and thither I here refer you Where you may see the sole interest of faith the instrumentall efficiency or causality of it with an utter deniall of any interest of works in this of justification So that he alone may speak for all that the acknowledgement of the interest of works according to the tenor of the Covenant as a way appointed of God for attainment of glory doth not argue any interest at all of works in the work of justification But to return to that from which these quotations have caused this short digression I think you might have spared those words If I were on one side and all the Divines in England on the other there is yet the same reason to prefer all the first Churches before all them as there is to prefer all them before me In a word I shall ever think him more culpably singular who differeth from Christ and his Apostles and all his Church for 1200. or 1400. yeers then he that differeth from any party now living and differeth not from them forementioned Unless you could make it better appear that Christ and his Apostles and the Church for this space of time were more cleerly for you It is the Churches Testimony that is now our business and if the Reader have no more then Chemnitius bare word affirming with so much confidence as we have heard that all ages have been against you it is enough against your bare word that all former ages have been for you You now see my thoughts how they stand upon the Reading of that part of your Apology in which I am concerned Though it be above my hopes to give you satisfaction yet others I doubt not wil be more flexible in their opinion What you wil please to do further I know not it is enough that I understand my own mind which is so far as I can before-hand resolve not to intermeddle further and whatsoever I shall hear from you to impose silence on my self You have drawn me out to speak what is here said in my own just defence If this will not do it I shall think it will not be done Let me request that Christian Candor that the Common cause may not suffer and that you will not dwell on literall mistakes or unaptness as you may conceive sometimes of the phrase but take that which you shall judge to be my full meaning which I have made my business as fully as I can to make known I have no more to make yours or the Readers trouble but shall leave all to your candid interpretation and his impartiall censure and not onely subscribe but with unfeigned resolution by the help of grace remain in acknowledgement of your manifold eminent graces Your true affectionated Friend Brother and fellow labourer THOMAS BLAKE An Alphabeticall Table relating to the chief heads handled in this Treatise A. Abraham WHether any Sacraments from Adam to him Page 24 The question discussed in severall propositions Ibid. c. Acts Of God are entitled to man and the acts of man to God in Scripture Page 451 Actions Are denominated good or evill from the Law onely Page 613 Adam Was not Created an infant in understanding Page 15 Admission Of men of yeers to Baptisme examined Page 101 The way of the Primitives in it laid open ibid. Admission by a Church-Covenant examined Page 102 Admission to the Lords Supper is no act of jurisdiction Page 253 Admission to the Lords Supper not to be exempted from cognizance of Church power Page 273. c. Rules for admission to Sacraments more explicite in the Old Testament Page 92 Antiquity Who they be that make the highest claimes to it as being on their party Page 652 Chemnitius his thoughts of the judgement of Antiquity concerning the Protestants doctrine of iustification Page 65â— 653 Quere's put concerning Mr. Brs appeal to Antiquity in point of Controversie Page 653 c. Proofs from Antiquity for the instrumentality faith Page 628 c. Evasions of these testimonies examined Page 661 Proofs from Antiquity that faith in Christ as pardoning sin is the justifying act Page 633 Proofs from Antiquity against the interest of mans obedience in justification as consummate Page 665 Apostates Application of the Seales of the Covenant to them is a putting a Seale to a blank Page 20 Assent Essentiall in Faith Page 502 It must be firm Page 503 Vnlimitted ibid. Assurance Of faith is possible Page 496 What sins cloud it Page 394 Astrology Judiciall Astrology censured Page 39 c. Arminianisme The Author vindicated from it Page 158 c. B. Mr. Ball. HIs testimony of the instrumentality of faith in justification Page 434 That works do not justifie ibid. That the New Covenant hath its conditions ib. That repentance is a condition of the Covenant Page 435 No condition of justification Page 436 Baptisme Johns Baptisme in the whole of it of divine institution Page 436 Contempt and neglect of Baptisme censured Page 68 An emprovement is to be made of it Page 72 The sin of Covenant Parents destroyes not the Child 's right to Baptisme Page 97 Visibility of interest the Churches guide in admission to Baptisme Page 104. 110 How far Faith and Repentance antiently were required in Baptisme Page 109 Their grounds or reasons who delayed Baptisme in the Primitive times Page 110 Their way of admission of the Catechumeni to Baptisme
Moses Baptisme into him what Page 526 N. Names GIven by God not empty titles Page 12 Nature What meant by the times of the Law of nature Page 24 Necessity Of Sacraments asserted Page 285 c. Argumeats evincing it Page 288 c. The kind of degree of the necessity of Sacraments enquired into Page 289 Not absolutely necessary to Salvation Page 289 Objections answered Page 290 Explicatory Rules delivered in it Page 294 c. A greater degree of necessity in the initiatory leading Sacrament then in that which follows Page 298 Arguments evincing it ibid. c. O. Obedience MAns sin disobligeth him not from obedience Page 195 196 197 Obligation Mans Obligation of himself unto God implies Gods mutuall obligation Page 130 Oblige Mans inability for duty doth not disoblige from duty Page 197 Orders Their number in the Church of Rome and their divisions Page 538 Most of this number doubted by themselves whether they be Sacraments ibid. The Matter Page 539 Form Page 539 Effect Page 539 Minister Page 539 Reasons evincing it to be no Sacrament ib. Ordinances All outward Ordinances are for the Church in fieri and not onely in facto Page 189 Sacraments must have the Honour of divine Ordinances Page 68 Originall sin Asserted Page 363 Distinguished into peccatum originans orinatum Page 365 Originall sin not a meer want of primitive integrity but attended with unversall defilement ibid. c. Oyle Anointing with Oyle Jam. 14 15. What it means Page 536 537 Queres put to those that would revive this practice Page 537 P. Parables CHrist speaking in Parables what it meaneth Page â—4 Pardon Closing with God for pardon is not to pardon a mans self Page 452 Passive Neither believing nor receiving are to be judged meerly passive Page 442 In what sense faith passive in justification Page 476 c. Pemble Not sole and singular in asserting the word to be a passive instrument Page 476 He is large in reasons of it Page 475 Penance The parts of it Contrition Page 531 532 Confession Page 531 532 Satisfaction Page 531 532 Papists agree not what that is in Penance that makes up a Sacrament Page 533 Arguments evincing it to be no Sacrament ib. People Allegations for their power examined Page 252 264 Perfection Of the subject and perfection of parts respective to the universality of the object distinguished Page 586 Pighius A learned Papist with divers others joynes with us in the doctrine of justification Page 440 Pope He hath his visible pardoner as well as others Page 464 Prayer A necessary means of faiths nourishment Page 509 Priest The several functions of Christ as Priest King Prophet are to be distinguished but not divided Page 562 Priestly Levitical types lead us unto Christ in his Priestly office Page 566 Privileges A faith short of justifying entitles to visible privileges Page 161 Profession Men of a visible profession truly and really in Covenant with God Page 128 Profession of faith engages to a lively working faith Page 172 c. Promise That which is the condition of the thing promised is not the condition of the Seal Page 173 Exceptions against it examined ibid. Gospell promises are a savour of death unto many Page 469 Protestants Vindicated from four supposed great errors Page 452 The author is confest to appear in the common cause of Protestants ibid. R. Rainbow DEfined Page 516 It had respect to a Covenant improperly so called Page 517 It was an instituted sign ibid. Correspondencies between it and the promise Page 518 How far it was Sacramentall ibid. How far it fals short ibid 519 Reall Covenants may be broke by men in Covenant Page 138 Common grace is reall Page 132 Men of a visible profession really in Covenant with God Page 128 Regenerate Duties of positive institution do not onely bind the regenerate Page 195 Repentance How prerequired in Baptisme Page 108 Repentance and Faith Are mans conditions not Gods in the proper conditionall Covenant Page 626 Right Fundamentall and actuall distinguished Page 88 The distinction cleered In civill immunities Page 88 Ecclesiasticall privileges Page 89 They must be both written Page 90 Right unto a bar to detain from Sacraments not alwayes express Page 91 Righteous Men are so denominated really and not equivocally that imperfectly obey the Law Page 614 Righteousness Non reaâ—us is not righteousness Page 588 Imperfect righteousness is no contradiction Page 589 Righteousness as well as holiness is intended and remitted ib. Righteousness and holiness in what sense commonly used Page 592 Righteousness in an imperfect conformity to the Law asserted Page 595 There is a partiall reparation of in herent righteousness in regeneration Page 611 That righteousness which the Covenant requires the Sacraments appendant to it seal Page 413 Righteousness Christ The naturall righteousness of Christ is not our justification Page 439 Whether the righteousness whereby Christs person was righteous be given to us Page 453 Queries put concerning this gift of righteousness Page 454 Faith being terminated on Christ is terminated on his righteousness Page 455 To receive his righteousness for justification no fancy or delusion Page 456 Righteousness Faith The Righteousness of Faith is the great promise of the Covenant of grace Page 414 This righteousness is sealed in the Sacraments of the Covenant of grace Page 415 Proved by Scriptures Page 417 Confirmed by reasons Page 418 Explained by rules Page 419 420 Bellarmines five objections answered Page 421 c. Propositions explaining the meaning of the righteousness of Faith Page 415 So called in opposition to the righteousness of works required in the Covenant ibid. It is the Synechdochically put for the whole of the Covenant that interests us in this righteousness ibid. c. All blessings and privileges flowing from and following upon this Covenant unto true blessedness are comprized under the righteousness of faith Page 416 Christ the Mediatour of the Covenant is the fountain from whence the blessedness of this righteousness comes ibid. Faith considered as an instrument receiving this righteousness ib. All must see that they be right principled in the doctrine of the righteousness of faith Page 429 Ignorance here was the Jews undoing ib. Papists mistake in this point Page 429 c. Faith the alone grace that interests us in this righteousness Page 432 Rock How it was said to follow Israel Page 524 The Rock it self was not intended as a sign but the water flowing out of it Page 525 Of the nature of a Sacrament ib. No standing Sacrament Page 526 Rule See Law S. Sacrament THe word vindicated Page 2 3 The reason of the word enquired after Page 4 5 The various acceptations of it Page 6 7 8 Whether man enjoyed or was capable of a Sacrament in the state of integrity Page 9 No Sacrament instituted of God during the time called the Law of nature Page 24 c. A Sacrament may be defined Page 32 c. The definition of a Sacrament in generall Page
same Page 25 Disciple D. A Title in Scripture not alwayes proper to the justified Page 149 Discipline Church-discipline asserted Page 266 c. Objections answered Page 268 Dogmaticall Faith Is a true Faith Page 176 Entitles to Baptisme Page 103 The Authors Arguments proving That a Dogmaticall Faith or a Faith short of justifying entitles to Baptisme uindicated Page 120 121 c 17. Arguments added for the proof of it Page 161 Arguments from humane authorities against a Dogmaticall Faith examined Page 147 Dogs Dogs and Swine what they mean Page 260 E. Eldership ALlegations for the power of an Eldership in admission to the Sacrament Page 252 These taken into consideration Page 253 Ruling Elders uindicated Page 270 c. Grotius his testimony concerning them Page 171 Election And the Couenant of grace not commensurate Page 124 Elect. Restriction of the Couenant to the the Elect regenerate confounds the Couenant the and conditions of it Page 134 Exceptions against it answsred Page 135 136 Restraint of Couenant to the regenerate denies any breach of Couenaut Page 138 Exception against it examined ibid c. Elements No continuall holiness in Sacramentall Elements Page 324 Their touch or abode makes not holy Page 325 Engagement Answer to Sacramentall engagements necessary to Saluation Page 387 Arguments euincing it Page 389 Sacraments without spirituall profit to those that liued in breach of Couenant Page 18 Sacraments are meer shadowes and empty signes where conscience answers not to the engagements Page 389 c. Sacraments are aggrauations of sin and hightnings of judgements when conscience answers not to Sacramentall engagements Page 390 When conscience answers not to Sacramentall engagements men subscribe to the equity of their own condemnation Page 391 When it is that conscience answers to Sacramentall engagements Page 392 Equivocall Men of a uisible profession really and not equiuocally in Couenant with God Page 128 Gods Couenant with his people no equiuocall Couenant Page 80 Scripture language not equiuocall Page 140. 150 Equivocation What it is Page 139 Errors Reformers uindicated from a charge of four supposed great errors Page 438 Protestants uindicated from four supposed great errors Page 452 Erroneous Persons in an incapacity to receive any benefit from the Lords Supper Page 236 c. Evidence Men in grace often want assuring evidence of grace Page 190 Grounds laid down Page 190 191 c Eunuch His Baptism enquired into Page 176 F. Faith THe alone grace that interests us in the righteousness of the Covenant Page 432 All forein reformers make not faith a full persuasion Page 439 c. Whether the act or habit of faith doth justifie Page 442 These phrases to be justified by faith and faith justifies are one and the same Page 444 Faiths instrumentality in justification asserted by Scriptures ibid. The unanimous consent of Protestant writers in it Page 445 c. There is somewhat of efficiency in mans faith for justification Page 447 How Christ dwels in our hearts by faith Page 450 Faith doth more then qualifie the subject to be a fit patient to be justified Page 460 More then a bare presence of faith is required to justification Page 468 In what sense the Gospell through faith is efficacious for justification Page 481 Christians must bring their faith to triall Page 492 The absolute necessity of faith ibid. Manifold benefits of it Page 494. c. The humbled soul the proper seat of faith Page 498 c. Faith hath its seat in the will as well as in the understanding Page 504 It is hold out in words in Scripture implying affiance trust c. ibid. Faith defined Page 505 Faith far under-values all earthly things respective to Christ Page 510 Faith is against all whatsoever is against Christ Page 512 It suffers no lust to divide from Christ ibid. Faith in Christ quâ Lord is not the justifying act Page 554 The distinction of fides quae and fides quâ asserted Page 565 566 Protestant writers guilty of no cheat in it ibid. Arguments evincing that faith in the bloud of Christ onely justifies Page 566. c. Faith dogmaticall See dogmaticall Faith justifying See justification Faiths instrumentality See instrument Fathers And Councils often too rigorous in their Rules respective to Church discipline Page 112 Queres put touching the authority of the Fathers in Controversies Page 653 c. Mr. Firmin His Appendix as to the latitude of Infant-Baptisme examined Page 94 c. The Authhor vindicated Page 95 96 His Appendix as to admission of men of yeers examined Page 104 c. Advertisments given to Mr. Br. touching his undertakings for him Page 180 Their disagreement Page 180 c. Food Ordinary and quickening food differenced Page 218 The word as well as the Sacrament is food ibid. Forum Dei Mr. Brs. distinction of Forum Dei and Forum Ecclesiae examined Page 141 Form A precise form of words not of the essence of Sacraments Page 59 G. Gesture NO one Gesture of necessary observation in receiving of the Sacrament Page 310 God His great goodness in condescension to mans weakness in institution of Sacraments Page 52 c. He is the Author of all Sacraments and Sacramentall rites Page 63 He is to prescribe in his own worship Page 65 He alone must distinguish his servants in relation from others Page 65 66 He onely gives efficacy to Sacraments Page 66 He onely can seale his promise Page 66 67 His great goodness and the tender care of Christ in condescension to our weakness Page 349 His compassion to us should move us to compassionate our selves Page 551 Gospell Sacraments lead us unto Christ in his Priestly Office Page 567 Grace Papists speak doubtfully of any work of inherent grace infused in Baptisme Page 377 Protestants deny any such infusion of grace in Baptisme Page 378 The Fathers acknowledge no such infusion of grace in Baptisme ibid. Common grace is reall Page 132 H. Heresie IN the Parent divests not the Child from Church-privileges Page 99 Holiness Covenant-holiness must not be confounded with inward holiness Page 148 149 The doctrine of Covenant-holiness more antient then Zuinglius Page 117 Calvin and Beza not the inventers though the promoters of it Page 118 Mr. Humphreys His Treatise of a free admission to the Lords Supper Page 247 I. NAtural Idiots uncapable of benefit by the Lords Supper Page 229 Ignorance Ignorant In Covenant Parents divests not the Child of Church-privileges Page 99 Grossely ignorant ones in an incapacity of benefit by the Lords Supper Page 230 Ignorance distinguished ibid. Image An Image less like the Pattern is an Image Page 612 Impenitence And unbelief in professed Christians are violations of the Covenant of grace Page 622 Arguments evincing it Page 624 c. Infants Of confederate Parents put no bar to their Baptisme Page 95 They are uncapable of benefit by the Lords Supper Page 226 The different practice of Antiquity ibid. Schoolemen divided about it ibid. The present practice of the Church of
Rome in it Page 227 Whether Infants were saved by their Parents faith and how before circumcision Page 26 27 28 Severall propositions laid down Page 29 c. Infant-Baptisme Severall benefits of it Page 185 c. See Baptisme Infirmities Men Covenant not with God to be above all infirmities Page 392 Meer infirmities no Covenant-breaches ibid. Their happiness whose sins are not above infirmities Page 393 Sins above infirmities and towards presumption ibid. See Sin Institution A word of institution necessary to the being of Sacraments Page 58 Repetition and explanation of this word of institution singularly usefull Page 59 All Sacramentall rites must be of divine institution Instrument Faith The instrumentality of Faith in justification asserted Page 437 Scripture Texts holding out the instrumentality of Faith as in other actions so in justification Page 444 Whether the action of the principall cause and of the instrument in Morall operations is alwayes one Page 445 The unanimous consent of Protestant writers that Faith is an instrument ibid. c. Faiths instrumentality makes not man the efficient cause of his justification Page 438. 464 Faiths instrumentality in receiving Christ being granted its instrumentality in justification cannot be denied Page 441 Faith is the instrument of the soul and not of it self in receiving Christ Page 443 Instruments of meer reception and further operation distinguished Page 448 Faith an instrument of the proper reception of Christ Page 460 It is the instrument both of God and man in the work of justification Page 448. 487 The grant of the New Covenant is not an instrument of justification solely sufficient Page 466 Concauses instrumentall have efficacy one from another Page 470 Instruments Cooperative or Passive Page 474 Whether the word be a passive instrument or Cooperative with the Spirit ibid. An instrumentall effiâ—iency ascribed to Faith respective to Salvation Page 486 Arguments for the instrumentality of faith in justification Page 485 Proofs from Antiquity for its instrumentality in justification Page 628 c. See Faith Justification The relative change in it necessarily presupposes a reall Page 447 God and man not co-ordinate causes in it Page 449 In justification of man God acts not without man Page 446 Quaeres put in what sense the grant of the New Covenant is said to be solely instrumentall in the work of justification Page 478 Arguments against the sole sufficiency of the grant of the New Covenant for justification Page 489 Justification by Gospell grant and by the sentence of the Judge how they differ Page 556 557 Justification at the day of judgement not specifically distinct from that which precedse Page 558 The Father appoints the termes of justification and salvation Page 559 Paul treats directly and industriously of justification by faith Page 576 Justifying Faith which is short of justifying gives title to Baptisme Page 163 c. Severall arguments vindicated Page 120 c. Exceptions examined Page 143 Additionall arguments to prove it Page 161 Covenanting and justifying not Synonima's Page 135 136 None able to Baptize if justifying faith onely give admission Page 160 Jurisdiction Admission to the Lords Supper is no act of jurisdiction Page 253 Arguments evincing it ibid. c. Objections answered Page 262 K. Knowledge A necessary prerequisite in faith Page 500 Knowledge distinguished Page 501 See Ignorance L. Law ANd Covenant are not to be confounded Page 598 Law Morall Arminians Socinians and Papists oppose the perfection of the Morall Law Page 601 Authorities of Protestant writers for the perfection of the Morall Law Page 602 Arguments evincing the perfection of the Morall Law Page 603 Objections answered Page 605 There is no sin that is not condemned in the Morall Law Page 603 In what sense the preceptive part of the Morall Law is a perfect rule of righteousness Page 605 c. Actions are denominated good or bad from the Law onely Page 613 Men are denominated really and not equivocally righteous that imperfectly obey the Morall Law Page 614 The Law commanding duty and the end of the duty are not opposite but subordinate Page 614 Law nature What meant by the time of the Law of nature Page 24 No Sacraments appointed of God during the time called the Law of nature Page 24 c. Scripture silence a probable argument Page 26 Jesuites arguments herein examined ibid. The preceptive part of the Law of nature delivered to Moses and as used by Christ whether they differ Page 600 Leiturgy Divine ordinances must not stand or fall upon the want or fruition of any set leiturgy whatsoever Page 308 Leiturgy of the Church of England taken into consideration ibid. c. 1. As to the work it self Page 308 2. As to the sanction put upon it Page 309 Life What meant by it in the Covenant of works Page 11 Not barely an animall life ibid. c. The tree of life had not any naturall power to answer its name Page 12 Lord. Faith in Christ qua Lord is not the justifying act Page 554 The position at large discussed Page 555 c. Lords Supper See Sacraments Supper Lunatick Persons uncapable of any benefit by the Lords Supper Page 229 M. Man His first originall is in sin Page 363 Arguments evincing it Page 364 In mans restitution his nature must be healed and his guilt removed Page 366 The healing of his nature and the removall of guilt is the work of Christ Page 366 Manna Whence it hath its name Page 523 The time it continued with Israel Page 524 Miraculously provided ibid. A fable concerning it ibid. Of a Sacramentall nature Page 525 No standing Sacrament Page 526 Meanes Their necessity for our help in the way of faith and obedience Page 17 Objections answered Page 17 18 Mediatour See Christ Metonymies Frequent in Scripture Page 572 Marriage The Matter Page 540 Form Page 540 Minister Page 540 Reasons evincing it to be no Sacrament Page 541 Minister Allegations for a Ministers sole power in admission to the Sacrament Page 251 Inconveniences objected against it answered Page 262 A Ministers prudence in this work to see with more eyes then his own Page 272 Where an Eldership is erected to make use of them ibid. To make scrutiny into mens knowledge with all tenderness Page 273 Not to refuse but upon known crimes ibid. When he cannot in this do what he would he is to do what he is able Page 274 Ministerial Dispensation of Sacraments a part of the Ministeriall function Page 277 Whether Ministeriall dispensation be of the essence of Sacraments Page 277 c. Gospell order transgrest when Sacraments are not dispenced by a Ministeriall hand Page 278 Doctor Abbots and Mr. Hookers judgement in it ibid. Mixt. Lawfull to communicate in mixt congregations Page 314 Arguments evincing it ibid. c. Morall Perfection or imperfection is in reference to a rule Page 592 Duties naturally Morall bind all Page 195 Where a positive command is given there is a Morall tye to obedience ibid See Law